Beginnings and
Belonging
ACIUR
SABBATH SCHOOL
LESSONS
July—September 1985
Did you know that for 100 years
Worker
has provided Sabbath
School leaders and teachers with helpful resource material?
This easy-to-use monthly magazine features Sabbath School Council
agenda items integrated with the church calendar, helpful hints,
and teaching techniques,
plus tips for leaders
of children's divisions.
Each month a different
aspect of the Sabbath
School is dealt with in
more depth—Sabbath
School Investment,
Community Guest Day,
Vacation Bible School,
Branch Sabbath Schools,
inactive members, and
much more.
Make your Sabbath School
better. Subscribe
today to
Worker.
Only
US$10.75 a year.
Order through your
church's Sabbath School
or personal ministries
secretary or directly from
your Adventist Book
Center.
Contents
1.
The Way of Faith
2.
Creation
3.
Partners in Paradise
4.
The Fall
5.
Preacher of Righteousness
6.
The Earth After the Flood
7.
From Haran to Hebron
8.
Faith and Frailties
9.
The Triumph of Faith
10.
The Price of Duplicity
11.
Jacob
Becomes
Israel
12.
From Prison Cell to Palace
13.
Favor and Faith
The Adult Sabbath School Lessons are prepared by the Sabbath School Department
of the General Conference of Seventh-day Adventists. The preparation of the lessons
is under the general direction of a worldwide Sabbath School Lesson Committee,
the members of which serve as consulting editors. The published lesson quarterly
reflects the input of the committee and thus does not solely or necessarily represent
the intent of the author.
Editorial Offices: 6840 Eastern Ave. N.W.
Washington, D.C. 20012.
Lesson Author: Arthur J. Ferch (see page 99)
Editor: Leo R. Van Dolson
Editorial Secretary: Florence L. Wetmore
Marketing: Bob Kyte
Sales Office: Shirley Sayers
Art and Design: Pacific Press; cover, Clyde Provonsha, artist, © PPPA
Scripture references other than from the KingJames Version quoted by permission in this quarterly are as
follows:
NEB. From
The New English Bible,
copyright © by the Delegates of the Oxford University Press and the
Syndics of the Cambridge University Press, New York City.
NIV. From
The New International Version,
copyright
1978 by New York International Bible Society.
Used by permission.
RSV. From the
Revised Standard Version,
copyright 1946, 1952, and © 1971, 1973 by the Division of
Christian Education of the National Council of the Churches of Christ in the U.S.A., and used by permission.
Adult Sabbath School Lessons (standard edition). (USPS 702-480). Published quarterly by Pacific Press Pub-
lishing Association, 1350 North Kings Road, Nampa, ID 83653 U.S.A. One year subscription in U.S.A.,
$3.40; single copy, 85 cents. One year subscription to countries outside U.S.A., $4.80; single copy, $1.20. All
prices at U.S.A. exchange. Second-class postage paid at Nampa, ID. When a change of address is desired,
please send both old and new addresses.
POSTMASTER: Send address changes to Adult Sabbath School Lessons (standard edition). P.O. Box 7000,
Boise, ID 83707.
Editions in Braille available. See page 97.
Copyright © 1985 by Pacific Press Publishing Association
Adult Sabbath School Lessons (USPS 702-480)/No. 361 /
July-September 1985
3
is
hem's nothing more devastating than
hunger," says Dave Brillhart (above), Assistant
Director of the General Conference
Communications Department. Brae has returned
recently from North Africa where the people are in
the throes of one of the worst famines in the Earth's
history. "To see a tiny child die for lack of a
nutritional supplement costing only a few cents
simply is soul wrenching."
Not only are the African people hungry, but they
also are starving for the Bread of Life and thirsting
for Living Water. Many Africans long to read about
Christ in their own languages. Your generous
Thirteenth Sabbath Offering on September 28 will
help the Advent Press in Accra, Ghana, obtain the
new printing press needed to produce high quality
Christian literature for millions of West Africans in
the Africa-Indian Ocean Division.
The Bread of Life—
the Living Water—
You can give these gifts of eternal life to the
spiritually starving.
SPIRITUAL STARVATION—
You can help stop it.
Thirteenth Sabbath Offering
September 28
My
.
Personal
Giving Plan
Introduction to Genesis
Beenn[Ing5
and
Bilongh
"Who am I?" "Where do I come from?" "Why am I here?"
"Where am I going?" "Does life have meaning?" "What is the
origin of pain, alienation, and death?" Amid the confusion of
responses and opinions suggested throughout history, the book
of Genesis and the rest of the Bible confidently answer these all-
important questions. While other explanations may contain ele-
ments of truth, Scripture, as the revelation of the Creator, boldly
claims to provide ultimate truth.
Genesis is a book of beginnings. It describes the origin of
earth, sky, order, fauna, flora, humankind, marriage, society,
ethics, history, culture, science, labor, love, grace, salvation,
faith, providence, distrust, sin, passion, pain, alienation, and
judgment. However, because Genesis also indicates that God is
self-existent, we can be confident about meaning and purpose in
life. Sin and its resultant tragedy are temporary, although power-
ful intruders. God not only is the first word but also the last word.
He will guide His handiwork to its glorious destiny.
OVERVIEW OF THE BOOK OF GENESIS
The Beginning of All Things
Chapters 1-11
The Beginning of God's People
Chapters 12-50
Creation (1:1-2:25)
The Fall (3:1-24)
The Antediluvians (4:1-5:32)
The Flood (6:1-9:29)
Origin of the Nations (10:1-11:32)
Abraham (12:1-25:18)
Isaac (25:19-26:35)
Jacob (27:1-37:1)
Joseph (37:2-50:26)
5
El= ID OD gar
le Way of Faith
THIS WEEK'S STUDY: Overview of the Book of Genesis.
DAY MEMORY TEXT: "God shall wipe away all tears from their eyes;
1E
and there shall be no more death, neither sorrow, nor crying, neither
shall there be any more pain: for the former things are passed away"
(Rev. 21:4).
CENTRAL THOUGHT:
The book of Genesis reminds us of our origin and
our inestimable value to God and reveals that the way of faith leads from
Eden lost to Eden restored.
OVERVIEW:
The book of Genesis can be divided broadly into two parts
that are linked and interlaced with genealogies. The first section outlines
primal
or
primeval
history (the earliest history of the world), spanning
Genesis 1 through 11. In contrast with most of the Old Testament, this
record of early history has as its subject the world and the human race in its
totality. The second part of Genesis, consisting of chapters 12 through 50,
known as
patriarchal
history, narrows the earlier global perspective down
to a particular family in a specific geographical region.
INTRODUCTION:
The book of Genesis contains much helpful instruction
for Christians today. Here the Creator provides His answers to the mystery
of the origin of humanity and the world. This book meets our intense need
to belong by declaring that our roots are in the heart and hand of God. His
words and works point up our extraordinary value.
The book of Genesis goes beyond the question of beginnings and, as
does the rest of the Old Testament, points to the consummation of God's
purpose and design. Inspiration offers an explanation of the world in which
we live and accounts for both the good and the evil that characterize our
existence. We are assured that sin will not have the last word. The heroes
of the book are pilgrims who invite us to join them in discovering what is
best in this world and the excellence of the "better country, that is an
heavenly" (Heb. 11:16).
The book of Genesis may be likened to a treasure chest filled with an
abundance of gems. During this week we propose to focus on several of its
many treasures. We will review particularly those themes that reveal the
Lord of creation and His constant affection for those He created. Once
more we will be reminded of our magnificent God and our own lofty origin,
inalienable identity, and illustrious destiny. We conclude our lesson with
the observation that the promises and expressions of hope found in the
book of Genesis carry us beyond its pages. They point to a new heaven and
a new earth where faith gives way to sight and Jesus rules forevermore.
6
I
DAY I. BACKGROUND AND AUTHORSHIP.
1.
Authorship.
The Pentateuch (the first five books found in our modern Bibles) itself
gives evidence that Moses was its author. The books that begin with Exodus
and end with Deuteronomy intertwine the life and work of Moses with the
events that they record. They also include lengthy speeches of Moses and
refer to other material that he wrote. (See for example Ex. 17:14; 24:3-7;
Num. 33:2.) In addition, the form of the book of Deuteronomy corresponds
to a style of Near-Eastern treaties that predominated in the Mosaic age but
virtually disappeared after that period.
Nevertheless, the Pentateuch largely is written as history and biography
rather than as autobiography (such as the memoirs of Nehemiah). There
also is evidence for later additions (for example, the report of Moses' death
and burial in Deuteronomy 34:5, 6) and updating (for example the place
named Dan; compare Genesis 14:14 with Judges 18:29).
How does the New Testament support Moses' authorship of the Penta-
teuch? Compare Mark 12:26 with Exodus 3:6.
The New Testament supports the fact that the Pentateuch was written by
Moses. Ellen White, reflecting on the sojourn of Moses in the desert of
Midian, commented: "Here, under the inspiration of the Holy Spirit, he
wrote the book of
Genesis."—Patriarchs and Prophets,
p. 251.
2.
Historical Genuineness.
COMPARE as many of the following passages as time allows:
1.
Matt. 19:3-8 and Gen. 1:27; 2:24.
2.
Luke 17:26-30 and Gen. 6 and 19.
3.
Rom. 4:3, 9-21 and Gen. 15:4-6; 18:11.
4.
Heb. 11:3-22 and Gen. 1:3-26; 4:4; 5:24; 6:13, 22; 12:1, 4.
What do these later references to events in the book of Genesis imply
about the historical genuineness of Genesis?
Later Bible references to specific aspects in Genesis demonstrate no
hesitancy on the part of Jesus and the writers of the Bible to accept the
details of the Creation story and other accounts recorded in the first book
of the Old Testament. Indeed, some of the references make these details of
Genesis the basis for teachings that would collapse were they without
historical basis.
II. HOW GENESIS PICTURES GOD.
The book of Genesis is first and foremost a revelation of God. In this first
book the Bible opens to our view many splendid facets of the God whom
we still worship today.
7
DIP
Wiz
c0 iletlib
064arD 0
DAY
1. Divine Preexistence and Power.
[1] SEARCH AND LEARN: How is God depicted in the following passages?
Gen 1
.
1
Gen. 14:19, 22
Gen. 18:23-33
Gen. 48
.
15
The first book of the Bible rings with the might and power of God. He is
seen as the Creator, Judge, Exemplar, Sustainer, Most High, Almighty,
and Everlasting God. As the Sovereign He not only exists before everything
but also brings everything into existence.
However, the God of Scripture is not simply the
All
Holy, or some
detached and distant deity, He also demonstrates intense concern over the
welfare, progress, and happiness of His creatures.
2. Divine Purpose and Planning.
What assurances does Genesis offer that human destiny is guided by a
divine purpose and plan? Gen. 1:26; 3:15; 15:13-15.
The Creation story in Genesis not only maintains a distinction between
the Creator and the creature but also reveals that creation is the product of
the divine will rather than a result of blind forces of chance. Similarly, the
rise and fall of nations testify to God's purpose. Eliezer was convinced that
Providence had led him to find Rebekah; and Joseph had no doubt that,
although from a human perspective so many years of his life seemed cruelly
wasted, God's purpose had been realized in his life. Likewise, the experi-
ences of Jacob and Esau reassure us today that no amount of human
stubbornness, deceit, or faithless scheming can thwart the carrying out of
God's will and purpose.
How does the New Testament reinforce the truth that there is a divine
plan? Acts 2:23; Gal. 4:4.
Although human research may detect no more than causes and effects in
history, Scripture claims that God accomplishes His will quietly, steadily,
and unperturbed by human schemes. This divine plan gives meaning to our
lives.
DAY
3. Divine Interest in and Contact with Earth.
What examples illustrate the living contact between heaven and earth?
What agencies does God employ to care for His human children? Gen. 19: 12-
17; 28:12-15.
8
"Heaven is brought near to earth by that mystic ladder, the base of which
is firmly planted on the earth, while the topmost round reaches the throne
of the Infinite. Angels are constantly ascending and descending this ladder
of shining brightness, bearing the prayers of the needy and distressed to
the Father above, and bringing blessing and hope, courage and help, to the
children of men. These angels of light create a heavenly atmosphere about
the soul, lifting us toward the unseen and the eternal....
"... It would be well to remember that every true child of God has the
cooperation of heavenly beings. Invisible armies of light and power attend
the meek and lowly ones who believe and claim the promises of God."—
The Acts of the Apostles,
pp. 153, 154.
SEARCH AND LEARN: While Genesis speaks of God as the all-powerful
Creator, it also depicts Him as intensely personal. Look up at least two of the
following examples: Gen. 1:26,
27; 2:7;
3:8; 5:24; 6:8, 13-18; 18:17.
The God of power is the God of love who revealed Himself millenniums
later in the life, work, and words of Jesus. (Compare Heb. 1:2.) God is
delighted by His handiwork, grieved by sin, and open to man's prayer. He
saves from danger and folly, remains faithful in spite of human unfaithful-
ness, and bestows His supreme regard upon the human family.
4. Divine Justice and Loving Purpose.
While God lavishes His grace and love upon His human children, what is
His attitude toward sin and the sinner? Gen. 3:14, 16-19, 24.
Divine love ceases to be love if it permits sin and destructive forces to go
unchecked. Moses testified to the fact that, although God's mercy bears
long with a sinner, there is a limit beyond which the sinner can no longer
receive mercy.
"The Saviour watches for a response to His offers of love and forgiveness,
with a more tender compassion than that which moves the heart of an
earthly parent to forgive a wayward, suffering son. ... But if the erring one
persistently refuses to heed the voice that calls him with pitying, tender
love, he will at last be left in darkness. The heart that has long slighted
God's mercy, becomes hardened in sin, and is no longer susceptible to the
influence of the grace of
God."—Patriarchs and Prophets,
p. 165.
SEARCH AND LEARN: Study as many of the following texts as you need to
in order to learn what Genesis indicates about how fair God is: Genesis 3:11-
13; 4:10; 6:3, 5, 11, 12; 11:5; 18:21.
The pattern of Creation, Fall, destruction, and re-creation that summa-
rizes Genesis 1 through 11 points to the final judgment and salvation of
God's remnant.
9
1.1J1?
c0 MTh
&ma 0
DAY Ill. THE CROWNING ACT OF CREATION.
1. Noble Beginnings.
Scripture avows that "God is love" (1 John 4:8). Because true love cannot
exist apart from community, God created beings who could both love and
be loved.
What privileges and responsibilities were bestowed upon Adam and Eve
by virtue of their creation in the divine "image" and "likeness"? Gen.
1:26-28.
Even after the Fall, humanity, although in constant need of renewal in the
likeness of Christ, still is considered to be in God's "image." What does this
fact tell us about our origin, identity, and value? Gen. 9:6; James 3:9; 1 Cor.
11:7.
The biblical doctrine of creation affirms the potential within every human
being regardless of sex, race, color, or standing in society. Although sin has
deprived us of innate goodness, the doctrine of creation and redemption
stresses the inestimable value and importance that all of us possess. When
we realize what it means to be made in the image of God we will be
conscious of unique qualities such as conscience, self-awareness, freedom,
decision, creativity, and the ability to value and be valued. The Bible story
insists that we are precious to God and invites us to love those who, through
creation, are our brothers and sisters.
How did the Creator demonstrate the value of social relationships? Gen.
2:18-24.
Created for community, we can reach up to our Creator and reach out
to our fellow creatures. Being in the image of God enables us to commune
with our Maker and with one another.
Marriage is the basis and continuation of human life and society. Even
though social, economic, and psychological reasons may be advanced for
marriage, it is the biblical pattern that invests it with deeper meaning and
characterizes it as an indissoluble bond.
"A well-ordered Christian household is a powerful argument in favor of
the reality of the Christian religion—an argument that the infidel cannot
gainsay. ... If the homes of professed Christians had a right religious mold,
they would exert a mighty influence for good. They would indeed be the
`light of the world.'
"—Patriarchs and Prophets,
p. 144.
How did God provide for the physical, aesthetic, intellectual, and moral
needs of His creatures at Creation? Gen. 1:29-31; 2:2, 3, 16, 17.
10
DAY
1.1
1,
A
2. The Legacy of Faith and of Distrust.
In the book of Genesis human choices most often were based upon sight,
taste, touch, sound, and reason rather than on faith. Eve, Adam, Abraham,
Isaac, Jacob, and a host of others sometimes followed the voice of the
creature rather than the clear word of God. Cain chose his own mode of
worship while Abel trusted himself completely to the merits of Another.
Ever since, righteousness by works has been in conflict with righteousness
by faith.
RECALL: Although by nature the biblical heroes were as prone to sin as
their contemporaries, what examples can you think of that reveal that di-
vine grace enables people to rise above the level of their selfish propensities?
Genesis reminds us that the way of trust in God's love and wisdom is
more beneficial than any attempt on our part to gain our own wishes.
Believing the promise of Genesis 3:15, Adam called his wife "mother of
the living," and Eve saw in Cain and Seth anticipations of the Seed, if not
the
Seed. By faith Noah obeyed God and built the ark. He and his family
entered it in spite of a mocking crowd. By faith Abraham chose Canaan
and was willing to offer Isaac. By faith the line of God's family continued
through Jacob rather than through Esau. By faith Joseph rose to promi-
nence and preeminence and Ephriam superseded Manasseh. These four
generations of the family of Abraham reveal the superiority of the way of
faith over the path of sight. But it was not the easiest way to travel.
"It is one of the strongest evidences of the truth of Scripture, that facts
are not glossed over, nor the sins of its chief characters suppressed. ...
"Men whom God favored, and to whom He entrusted great responsibil-
ities, were sometimes overcome by temptation and committed sin, even as
we at the present day strive, waver, and frequently fall into error. Their
lives, with all their faults and follies, are open before us, both for our
encouragement and warning. If they had been represented as without fault,
we, with our sinful nature, might despair at our own mistakes and failures.
But seeing where others struggled through discouragements like our own,
where they fell under temptation as we have done, and yet took heart again
and conquered through the grace of God, we are encouraged in our striving
after righteousness."—Patriarchs
and Prophets,
p. 238.
IV. THE BEGINNING OF THE END.
The theme of promise of descendants, land, and salvation binds together
the narratives within Genesis and links Genesis to the rest of Scripture.
The genealogies and the table of nations testify to the fulfillment of God's
blessings given at Creation, as do also the patriarchal narratives. Genesis
begins the movement from promise to fulfillment that extends beyond the
Pentateuch and, according to the New Testament, meets its final realization
in the "better country, that is, an heavenly" (Heb. 11:16). The first book of
the Bible began with the vibrant life of creation and concluded with a coffin.
Nevertheless, the patriarchs did not die in despair but died full of faith and
hope. Beyond both Egypt and the grave they anticipated a better land.
11
I um eztv alub
Lesson
1
SEARCH AND LEARN: What common themes can you discover in both
Genesis and Revelation? How are they related to each other? Compare:
a.
Gen. 3:8-10 with Rev. 21.3
b.
Gen. 3:17 with Rev. 22.3
c.
Gen. 3:22 with Rev. 22
-
2
d.
Gen. 3:23 with Rev. 2125
The last chapters of the book of Revelation, which return to the first
chapters of the book of Genesis, conclude with the elimination of suffering
and death. Humanity excluded from the divine presence because of sin has
found readmittance because of grace. Joseph's final words, "God will
surely visit you" (Gen. 50:24), are taken up and consummated in the
assurance of Jesus, "Surely, I come quickly" (Rev. 22:20).
DAY
FURTHER STUDY AND MEDITATION:
Read
Patriarchs and Prophets,
E
chapter I, "Why Was Sin Permitted?"
Meditate on the following:
"The great controversy is ended. Sin and
sinners are no more. The entire universe is clean. One pulse of harmony
and gladness beats through the vast creation. From Him who created all,
flow life and light and gladness, throughout the realms of illimitable space.
From the minutest atom to the greatest world, all things, animate and
inanimate, in their unshadowed beauty and perfect joy, declare that God is
love."—
The Great Controversy,
p. 678.
SUMMARY:
In the book of Genesis, Inspiration offers us an explanation
of the world in which we live. It explains our yearning for happiness,
goodness, beauty, and eternal life, as well as those jagged experiences in
our existence such as selfishness, sin, sickness, sadness, and death. Genesis
clarifies how it all began and intimates how it all will end.
APPLICATION:
o
Do I recognize my noble origin and value as a child of God?
o
Do I realize that I am the subject of God's supreme regard?
o
The Lord tells me that He covets my presence in His new creation, the
first fruits of which I already am experiencing. Will I accept His invitation
without reservation?
NOTES:
12
1110
,
WID
Creation
THIS WEEK'S STUDY: Genesis 1.
DAY MEMORY TEXT: "By the word of the Lord were the heavens made;
and all the host of them by the breath of his mouth."
"For he spake, and it was done; he commanded, and it stood fast"
(Ps. 33: 6, 9).
CENTRAL THOUGHT:
Neither accident nor forces of chance but a loving,
caring God was responsible for the creation.
OVERVIEW: The Creation Pattern in Genesis 1:1-2:3.
Verses 1, 2—GOD CREATED
Formed
Elements
Filled
Day 1
(verses 3-5)
Divided
light
from
darkness
LIGHT
Day 4
(verses 14-19)
Light sources seen in the
firmament
Day 2
(verses 6-8)
Divided waters from
the waters
FIRMAMENT
WATER
Day 5
(verses 20-23)
Fowl in firmament
Water creatures in sea
Day
3 (verses 9-13)
Divided waters from land
Vegetation created
EARTH
VEGETATION
Day 6
(verses 24-31)
Animals, man on earth
Vegetation for food
Genesis 2:1-3—GOD RESTED
INTRODUCTION:
The biblical account of Creation gives purpose, mean-
ing, and value to our existence. The opening verse of the Bible not only
indicates the preexistence and power of our beneficent God but gives the
lie to such human philosophies as atheism, polytheism, pantheism, mate-
rialism, and fatalism.
Genesis 1 implies that the Creator must be superior to His creation while
at the same time being intimately involved with His handiwork. Particu-
larly, the creation of human beings in the image of God invests humanity
with dignity and responsibility. All people are created equal, and all are
accountable. To be "in the image of God" means, among other things, (1)
that our lineage originates with God, and (2) that we are answerable to
such questions as "Adam, where are you?" and "Where is your brother?"
Finally, this doctrine of a supernatural beginning justifies the doctrine of
a supernatural end to this world and a new supernatural beginning.
13
DAY I. "IN THE BEGINNING" (Gen. 1:1, 2).
12
1. Opening Summary (verse 1).
The book of Genesis begins with a summary statement that sets forth the
biblical record of origins. The remainder of chapter 1 unfolds the majestic
summary of verse 1 and describes in well-defined literary units how our
globe was made into a life-supporting world.
NOTICE who it is that is the subject of the first statement in the Bible.
Verse 1.
What does the New Testament indicate as to the identity of the Creator?
John 1:1-3; Col. 1:15-20; Heb. 1:2, 3, 10-12.
Nature's Creator rather than the process of creation is the subject of
Genesis 1 and indeed remains the primary focus in the rest of this chapter.
The word
God
punctuates the 31 verses of this chapter 32 times and rebukes
perverse human curiosity that musters a greater passion for the knowledge
of nature than for a knowledge of the God of nature.
Because a benevolent Creator precedes the Creation we may rest assured
that His creative activity follows a divine plan and has meaning.
SEARCH AND LEARN: Indicate below what words are used in Genesis 1 to
designate the creative process besides the verb "to create."
Verse 3
Verse 4
Verse 7
Verse 17
God created by means of a commanding word (verses 3, 6, 9, 11, 14, 20,
24; compare Ps. 33:6-9) or by using the matter which He already had
brought into existence. Ultimately, the Creator precedes all matter (Heb.
11:3). "The theory that God did not create matter when He brought the
world into existence is without foundation. In the formation of our world,
God was not indebted to pre-existing matter."—
Testimonies ,
vol. 8, p. 258.
What time references begin and end the account of Creation?
Gen. 1:1;
2:2.
"To the question: When did God create 'the heaven and the earth'? we
can only answer, 'In the beginning.' And to the question: When did God
complete His work? we can only answer, 'On the seventh day God ended
his work.' ...
"These remarks regarding the creation account are made, not in an
attempt to close the discussion, but as a confession that we are unprepared
14
to speak with certainty beyond what is clearly revealed. The very fact that
so much rests upon the creation record—even the whole edifice of Scrip-
ture—prompts the devout and prudent Bible student to conform his decla-
ration to the explicit words of Holy Writ. ... There is always safety within
the protecting bounds of Scriptural quotation marks."—S.D.A.
Bible
Commentary, vol. 1,
p. 208.
Although it is plain that the Bible offers no date for the "beginning"
discussed in verse 1, the entire chapter makes it clear that it took only a few
days to begin life on this planet, not the millions of years proposed by
biological evolution.
DAY
2. First Stage of Creation (Gen. 1:2).
What does verse 2 tell us about the condition of the earth at the beginning
of Creation?
The phrase "without form, and void" depicts an environment without
shape, form, and light, and void of plant and animal life; in short, a non-
life-supporting globe.
Through the centuries several commentators have suggested that verses
1 and 2 envisage an "original" and "perfect" creation ruled by Lucifer that
rebelled and was reduced by God to a chaotic state. According to this
theory, which Seventh-day Adventists reject, an unspecified and long gap
of time exists between verses 1 and 2 that accounts for both the fossil
sediment and geological eras. Such an interpretation is unjustified on the
grounds of the Hebrew construction used to introduce verse 2 which reads
"And the earth
was"
and not "And the earth
became"
as required by this
theory.
How is the action of the Holy Spirit described in the second half of
verse 2?
The "deep" like the "face of the waters" refers to the watery surface of
the planet over which the Holy Spirit hovered watchfully and protectively.
(The Hebrew word for "moved" or "hovered" also is used in Deuteronomy
32:11 to describe a mother eagle caring for its young.) A watery deep also
figures in the so-called Babylonian creation story
(Enuma Elish)
where,
however, it is personified as a deified water monster in combat with other
deities. Genesis 1:2 knows nothing of such a war. In fact, the
Enuma Elish
is not a creation story as such but a hymn in honor of the god Marduk , and
celebrates Marduk's ascendency over the rest of the Babylonian deities.
In sum, verse 2 depicts planet Earth at the beginning of Creation week
empty, without form, covered with water, and enshrouded with darkness.
All the while the Holy Spirit was waiting, ready to assist in the next phase
of creation. The first two verses of Scripture represent God as a loving
God intimately concerned with His creation. Today He still watches over
the creation of His hands, ready through His Holy Spirit to recreate
hearts that are empty and enshrouded with darkness.
15
DAY II. "FORM" AND "FULLNESS" (Gen. 1:3-25).
1. Days One Through Three (verses 3-13).
Referring to the overview chart that begins this lesson will help us
understand that the work of the first three days gave "form" to Creation
and the creative activity of the last three days gave "fullness" to the "form."
How essential was the creation of light? Verses 3-5.
It was not an explosion of light but the sound of God's voice that began
the movement ot the first day. Up to that point darkness alone had envel-
oped the globe. But as light poured in, a sort of twilight came into existence
amidst the watery mass and separated "day" from "night." Darkness was
not abolished. Instead it was subordinated and, finally as a part of the
entire Creation, was declared to be "very good" (verse 31).
According to verses 5, 8, 13, 19, 23, and 31 what part of the day begins the
daily cycle and what implication does this have for us?
The duration of each of the six days of the Creation week mentioned in
Genesis 1 is literally described as "evening was, morning was." The combi-
nation "evening (implying the following hours of the night)" and "morning
(including the succeeding hours of the day)" designates clearly a literal day.
In referring to the days of Creation week, the fourth commandment
reinforces this conclusion (Ex. 20:11). So does the suggestion that whenever
an ordinal number modifies the Hebrew word
day
it designates a day
marked off by one complete rotation of the planet. Much later the Hebrews
still commenced the day with sunset and ended it with the following sunset
recognizing that "evening and morning" were essential components of a
standard twenty-four-hour period. (See Lev. 23:32.) The notion that the
days of Creation designate long and undefined periods of time was intro-
duced on other than scriptural grounds and is unjustified.
Note the accomplishments of the second day of Creation. Gen. 1:6-8.
The expanse of the "firmament" separated the water that had enveloped
the earth into two separate entities. Commentators generally identify the
waters above the expanse with a cloudlike or water-vapor mass and those
below with oceans, seas, lakes, and rivers.
With what does the Bible writer identify "heaven" in verse 8?
This account is written from the standpoint of a hypothetical observer
based on the surface of our planet. Thus heaven would refer to the "atmo-
sphere" or "sky" without which life as we know it would be impossible.
16
What two creative acts occurred on the third day? Verses 9-13.
What definition of "earth" is offered in
verse
10?
Although the dry portion of our planet is designated "earth" in this
verse, this definition would not apply to verse 2 in which the "earth" was
still completely enveloped by water.
In the manner in which Moses classifies, distinguishes, and defines what
God has done, we see signs of what today would be termed scientific
description. The repeated phrase "after their kind" suggests that different
and distinct kinds of plants and animals were created at the same time.
While Genesis does not deny variation within a species, it does not support
the notion that plants and animals evolved from lower to higher forms
of life.
DAY
2. Days Four Through Six (Gen. 1:14-25).
With the creation of the life-giving properties of light and air, skies
above, and verilant and solid land bordered by terrestrial waters below, the
basic characteristics of the world were completed on the third day. "Form"
had been imparted where there had been no form. The next three days
were to provide the "fullness" as the Lord filled earth, sea, and sky.
What is the significance of what God did on the fourth day of Creation
week?
Verses 14-19.
The light-giving bodies that the Creator caused to appear in the "firma-
ment" were not given to serve as rulers of fate but to designate times and
seasons as well as to give light. The functions attributed to sun, moon, and
stars in Scripture do not support the claims of astrology, which ascribes to
the planetary bodies hidden powers of destiny. (Compare Isa. 47:13, 14;
Jer. 10:2.)
Because the Bible implies the existence of other worlds (see Heb. 1:2;
11:3), it is unreasonable to assume that some of the stars referred to in
Genesis 1:16 (and that could include our own sun) existed before the
creation of this world. However, speculation on this could obscure Moses'
primary thrust in the creation record, namely, that God also created the
light-giving bodies.
Summarize the creative act of the fifth day of Creation week. Gen. 1:20-
23.
Genesis 1 makes no reference to the creation of water. It simply assumes
its existence. Marine creatures were to occupy the waters below and winged
creatures the air above. In parallel to verse 11, which literally reads "let the
earth vegetate vegetation," verse 20 suggests, "let the waters swarm with a
swarm of living creatures." The Hebrew expression "living creatures" is
17
identical with the last words in Genesis 2:7: "living soul," that is, "living
being." To an observer standing on the earth looking up at the atmospheric
heavens, the birds would be seen flying "above the earth across the expanse
of the sky" (verse 20, NIV).
What is the significance of the blessing God pronounced upon the crea-
tures of sea and sky and upon mankind? Verses 22, 28.
The blessing "be fruitful and multiply" was realized as the earth began
to be filled. The genealogies and the nations are ample evidence of the
fulfillment of God's benediction.
As God beheld His workmanship, an exclamation of admiration escaped
His lips which is expressed in the Genesis account in the words "it was
good" (verses 10, 12, 18, 21, 25) and, at the culmination, "it was very good"
(verse 31).
DAY III. THE CROWNING ACT OF GOD'S CREATION (Gen. 1:26-31).
How is "man" defined in verse 27 and in Genesis
5:2?
"Man" is not simply "male" but both "male" and "female." It takes the
two different sexes to express what Scripture means by "human."
What do the words
our image
and
our likeness
mean? Gen. 1:26, 27; 9:6;
James 3:9.
The
words
image
and
likeness
complement each other and should not be
treated as distinct expressions. The Scripture portrays human beings as
whole persons or a unity.
"When Adam came from the Creator's hand, he bore, in his physical,
mental, and spiritual nature, a likeness to his Maker.... It was His [God's]
purpose that the longer man lived the more fully he should reveal His
image—the more fully reflect the glory of the Creator....
"But by disobedience this was forfeited. Through sin the divine likeness
was marred, and well-nigh obliterated. Man's physical powers were weak-
ened, his mental capacity was lessened, his spiritual vision dimmed.... Yet
the race was not left without hope.... To restore in man the image of his
Maker, to bring him back to the perfection in which he was created, to
promote the development of body, mind, and soul, that the divine purpose
in his creation might be realized—this was to be the work of
redemp-
tion."—Education,
pp. 15, 16.
How is the relationship between human beings and God and the rest of
creation elaborated in Genesis 1:26 through 30? What responsibilities are
imposed upon humanity? (Compare Ps. 8:6-8.)
18
Commentators suggest several alternatives to interpret the "us... our...
our" in verse 26, none of which are without problems. (See also Gen. 3:22;
11:7; Isa. 6:8.) However, the chapter clearly specifies and the Old Testament
generally represents creation as the act of God. The plurals used in this
verse allow both for the role of the Holy Spirit mentioned in verse 2 and the
New Testament declaration of Christ's involvement in creation.
As a consequence of their creation in the image of God, Adam and Eve
were to govern all of nature, of which they also were a part. Tragically, the
Fall soon demonstrated that those who are ungoverned readily confuse the
words "govern" and "exploit."
What do Genesis 1:26 through 28 tell us about our identity, dignity, and
value?
Within the heart of each of us there is an intense need to belong that can
be met adequately only by a conscious knowledge of our identity. The
deeper the roots of our identity, the more stable our sense of security will
be.
The book of Genesis provides us with the deepest possible roots of
identity, for God declared, "Let us make man in our image." So began a
golden thread that runs through the biblical genealogies to the advent of
Christ, binding together all those who are found in Him. Our sense of
belonging, weakened by sin, is strengthened by redemption in Jesus. Now
the double root of creation and redemption supports our identity in God,
for in Jesus we are both made and remade in His image.
IE
DAY FURTHER STUDY AND MEDITATION:
Patriarchs and Prophets,
pp. 44, 45;
Education,
pp. 15-18;
S.D.A. Bible Commentary,
comments on
Genesis 1.
SUMMARY:
Like a majestic anthem, Genesis 1 unfolds in six measured
stanzas the noble origin of our world and mankind. It testifies to a beneficent
Creator, proclaims that life has meaning and purpose, and declares that
human beings invested with the image of God have identity, dignity, and
responsibility.
APPLICATION:
o
Do I share the psalmist's reverent wonder, praise, and adoration as he
contemplated the work of Creation (Psalm 8)?
o
In the light of creation and redemption, do I recognize my true identity
and value as well as that of all other human beings, regardless of sex,
race, or color?
o
What responsibilities has the Almighty given me in regard to being a
steward of my environment?
o
How does the doctrine of beginnings affect my understanding of the
doctrine of the end?
o
Do I experience re-creation and growth in the image and likeness of my
Creator and Redeemer?
19
3
Partners Pavadise
THIS WEEK'S STUDY: Genesis 2:1-25.
DAY MEMORY TEXT: "Moreover also I gave them my sabbaths, to be a
sign between me and them, that they might know that I am the Lord
that sanctify them" (Eze. 20:12).
CENTRAL THOUGHT:
Genesis 2 introduces us to the provisions for
human life that God made in Eden. It presents a model of loving parental
care in which God attends to the physical, mental, aesthetic, and moral
needs of His children.
OVERVIEW: Gen. 2:1-25
Worship
Home and Work
Marriage
The institution of the
Sabbath (1-3)
The original environ-
ment (4-7)
Eden (8-17)
The creation of Eve
(18-25)
INTRODUCTION:
Having dealt with how all of creation came into being,
the writer now focuses on human beings and their immediate environment.
Whereas Genesis 1 answered the question How did it all originate? Genesis
2 explains why we are what we are. Without the information provided by
Genesis 2, the test of allegiance to God and the subsequent Fall described
in Genesis 3 would, to a large extent, be unintelligible. The intimate world
of Adam and Eve surrounded by trees and animals in a garden complements
the previous majestic account of Creation. Chapter 2 introduces the reader
of the Bible to the social dimensions of humanity and gives some insight on
prehistory and the original geography of the world.
Genesis 2 deals with such divine institutions as Sabbath, work, home,
and marriage. Given to the human race before the Fall, these institutions
lie at the basis of human existence, conduct, and happiness. Every seventh
day should remind us of our benevolent Creator and our noble origin.
Because of this the Sabbath stands at the basis of all worship. It suggests
that the Creator is worthy of worship and able to create and recreate His
creatures. "The duty to worship God is based on the fact that He is the
Creator and that to Him all other beings owe their existence."—
The Great
Controversy,
p. 436.
God's rest day reveals both the dimension in human beings by which we
are linked to Him in whose "image and likeness" we were made and the
obligations that we as creatures have toward our Creator. The marriage
20
1
institution, in turn, highlights our relationships to our fellow beings and the
obligations we have to one another.
The Christian home in which the angels love to linger prepares its
members for both this world and the world that is to come. The erosion of
and the current attacks upon these Edenic institutions and upon the work
ethic that is based on God's gracious provision in the Garden have con-
tributed directly to the present disintegration of law, order, society, and
the family.
DAY
I. THE SABBATH (Gen. 2:1-3).
Although the creation of the human race was the crown of God's creative
activity, what set of specific actions concluded Creation week, and what is
their significance to us today? Verses 2, 3. (Compare with Ex. 20:11 and
31:17.)
Although the noun
sabbath
is not mentioned in Genesis 2, the verb for
rested,
from which the term
sabbath
is derived, suggests clearly that the
Sabbath is meant. As part of the gift of Creation, the seventh-day Sabbath
was given to
the entire human race
and not merely to one nation (Mark
2:27). As that which has from time immemorial marked the conclusion of
the weekly cycle, the Sabbath provides an explanation for the origin of the
week.
According to Exodus 20:9-11, what divine pattern of labor and rest was
given to which human beings are to conform?
In the light of the fact that Isaiah 40:28 states that the Creator does not
faint or grow weary, it would appear that God's rest and cessation from
labor set an example that every member of the human race was expected to
follow. God's Sabbath observance initiated and served as a model for our
Sabbath observance (Ex. 20:11). Created in the "image of God" and
encouraged to engage in useful employment, we are invited to rest with the
Creator and to rejoice in His creation (1:27, 28). No command is stated in
Genesis 2:2, 3, but what better injunction could be given than God's act of
resting, blessing, and setting the seventh day apart as holy? Adam and Eve
were an integral part of God's act of setting apart the Sabbath. They began
their life with joy and rest rather than with self-interested work.
No other day of the week ever has been singled out in this fashion. The
blessedness and holiness of the seventh-day Sabbath originated with an act
of God, and not with a decision of any human being or group of humans. By
blessing this day God filled it with fruitfulness, prosperity, happiness, life,
and success. By sanctifying the last day of the week He set the seventh day
apart for His distinct use and filled its time with the presence of the divine.
SEARCH AND LEARN: Compare "holy sabbath" in Exodus 16:23; 31:14,
15; 35:2; Isaiah 58:13. What have you learned from doing so?
21
In a way that is unique from any other day of the week, the Sabbath is
filled with God's presence.
In what sense does the Creation Sabbath become the motivation for the
scriptural command to keep the Sabbath? Ex. 20:8-11.
Without the model provided by God's rest the Sabbath command lacks
its very basis. As God completed His work in six days so that it was said to
be "finished" on the seventh day, we are to complete our work during six
working days and rest, looking beyond our earthly interests and needs to
the privilege of communion with our Maker. God's rest day is not merely a
stop sign but an invitation to an ever-growing friendship. We are invited to
renounce our rule of self and to acknowledge God's dominion by a response
of grateful joy, rest, and worship. Thus the Sabbath expresses the central
truths of the gospel. Freedom
from
work enables us to enjoy freedom
for
God. God built a cathedral in time, the Sabbath, to which we come, laying
aside our secular cares and problems, to enter His rest and to enjoy His
presence.
DAY H. THE GARDEN (Gen. 2:4-17).
Beginning with verse 4 of chapter 2 and continuing throughout the
remainder of chapters 2 and 3, the double name
Lord God
is employed as
against the single designation
God
found in Genesis 1:1 to 2:3. The combi-
nation of these two names in chapters 2 and 3 seems to convey the fact that
the Creator also is the more intimate God of the covenant.
1. The Original Environment (verses 4-7).
The scene shifts from the creation of the world to a local garden. Rather
than being a second and different Creation narrative, Genesis 2 comple-
ments Genesis 1. Human beings are the pinnacle of the pyramid in Gene-
sis 1. In Genesis 2 they become the center of the circle. The spotlight falls
on the human race, and everything else is relegated to the background.
How does Genesis 2:7 complement 1:27? What do the verbs
formed
and
breathed
convey about God? (Compare Isa. 45:9, 10 and John 20:22.)
Human beings are linked with heaven and earth. Formed initially of the
"dust of the ground," Adam was animated by the breath of his Maker. The
Creator is both Divine Sovereign and loving Father. With infinite care and
intricate skill He fashioned the object of His hand, leaving no doubt as to
His lordship. (See Isa. 29:16.) Then, as would be expected of a loving
Father, God bent over the form He had created in His own image and gave
it the animating breath of life. Even in the act of Creation we can anticipate
the glorious news that "God so loved the world that he gave."
SEARCH AND LEARN: What can we learn about the "breath of life" from
studying the following scriptures? Gen. 7:21, 22; 1 Kings 17:17; Job 33:4;
34:14, 15; Ps. 104:29, 30.
22
The Source of life imparted the "breath of life" both to humanity and to
the rest of the creatures He made. Hence "breath of life" cannot refer to
either mind or intelligence; rather, it designates the spark of life that is
withdrawn at death. Without this spark of life the body remains lifeless.
According to verse 7 what elements are essential to the existence of a
"living soul"?
The Hebrew word for
soul
found in this text is used 754 times in the Old
Testament. It has a variety of meanings including "person," "self," "life,"
or "being." Since a soul can die (Eze. 18:4) or be killed (Joshua 11:11) the
word cannot designate what is popularly conceived of as an "immortal
soul" but is best understood in the sense of "being." The popular concept
of the "immortal soul" is foreign to the Bible. Genesis 2:7 states that only
when the elements of the earth were animated by the spark of life from
God did Adam become a "living being."
DAY
2. The Garden Home (Gen. 2:8-17).
The specific geographical details presented in verses 10 through 14
bid indicate that, in the mind of the Bible writer, Eden was a specific locality
rather than merely being a symbol or a metaphor. Several of the names
mentioned in verses 11 through 14 are later applied to post-Flood localities
and rivers. However, the Flood changed the surface features of our planet
so radically that identification of pre-Flood geography with places and
rivers known to us is impossible.
What elements mentioned in verses 8 through 17 indicate that the garden
home was an ideal model? (Note particularly the setting and the attention
given to man's physical, mental, aesthetic, and moral needs.)
"The home of our first parents was to be a pattern for other homes as
their children should go forth to occupy the earth. That home, beautified
by the hand of God Himself, was not a gorgeous palace. ... God placed
Adam in a garden.... In the surroundings of the holy pair was a lesson for
all time—that true happiness is found, not in the indulgence of pride and
luxury, but in communion with God through His created works. ... Pride
and ambition are never satisfied, but those who are truly wise will find
substantial and elevating pleasure in the sources of enjoyment that God has
placed within the reach of all
."—Patriarchs and Prophets,
pp. 49, 50.
What does verse 15 imply about the idea of "work"?
"God appointed labor as a blessing to man, to occupy his mind, to
strengthen his body, and to develop his faculties. In mental and physical
activity Adam found one of the highest pleasures of his holy existence. And
when, as a result of his disobedience, he was driven from his beautiful
home, and forced to struggle with a stubborn soil to gain his daily bread,
23
that very labor, although widely different from his pleasant occupation in
the garden, was a safeguard against temptation and a source of happiness.
Those who regard work as a curse, attended though it be with weariness
and pain, are cherishing an error. ... Our Creator, who understands what is
for man's happiness, appointed Adam his work. The true joy of life is found
only by the working men and women.... The Creator has prepared no place
for the stagnating practice of indolence
."—Patriarchs and Prophets,
p. 50.
Adam and Eve were placed in a comfortable setting surrounded by ample
provisions that were pleasing to the taste and sight. What instructions and
warning did God give and why? Verses 16, 17.
The instructions were clear and unmistakable: "Thou mayest. ... Thou
shalt not. ..." (verses 16, 17). Adam and Eve were free to demonstrate their
absolute trust in God's love and wisdom in obedience or to choose to reveal
their distrust, affirm their independence of God, and disobey at the peril of
their lives (verse 17). Only the Life-giver has the power of absolute choice;
human beings may choose life only on God's terms. Never did so much
depend on so little. The fact that Adam and Eve's rebellion led to the death
of Christ on the cruel cross demonstrates beyond any doubt that God is
particular about what He says.
How do you explain the relationship between the announcement, "In the
day that thou eatest thereof thou shalt surely die" (Gen. 2:17) and what
happened after Adam and Eve disobeyed? (Compare Rom. 5:12.)
Apart from being the means of testing our first parents' loyalty and
allegiance there was no particular evil or virtue in the tree of knowledge of
good and evil. "There was nothing poisonous in the fruit itself, and the sin
was not merely in yielding to appetite. It was distrust of God's goodness,
disbelief of His word, and rejection of His authority, that made our first
parents transgressors, and that brought into the world a knowledge of
evil."—Education,
p. 25.
From the moment the first pair transgressed they passed from the status
of conditional immortality to that of unconditional mortality. Whereas
prior to the Fall their access to the tree of life assured them of immortality,
after their disobedience they were equally as certain of mortality. The reign
of death since that moment testifies that God's warning about death was no
vain threat.
DAY III. THE CREATION OF EVE AND HUMAN COMPANIONSHIP
(Gen. 2:18-25).
How do verses 18 through 20 suggest that members of the human race
were created as social creatures?
The task of naming the animals afforded Adam the opportunity to
observe closely the habits of the animals created on the fifth and sixth days.
24
DAY
What kind of intimate relationship between husband and wife did the
inspired writer uphold long after the Fall? Eph. 5:21-29; 1 Cor.
7:2-5;
Heb.
13:4.
L.
rel
It is of interest that, in this instance, his words were not so much a means of
communication but were the instrument used for ordering and establishing
his rule over the environment.
What was God's purpose in giving woman to man? Verses 18, 20. (Com-
pare Gen.1:27, 28.)
The woman was to be a "help meet for him" (the Hebrew suggests a
"helper over against him," "a help equal to him," "his counterpart"). The
Genesis record places value on woman as an equal, a counterpart, a partner,
or a complement in whose company man finds his fullest satisfaction and
with whom he shares God's image and likeness.
What is signified by the creation of Eve out of a rib of Adam? Verses 21,
22.
"Eve was created from a rib taken from the side of Adam, signifying that
she was not to control him as the head, nor to be trampled under his feet as
an inferior, but to stand by his side as an equal, to be loved and protected
by him. A part of man, bone of his bone, and flesh of his flesh, she was his
second self, showing the close union and the affectionate attachment that
should exist in this relation
."—Patriarchs and Prophets,
p. 46.
NOTE Adam's jubilant expression as God brought Adam's newly created
companion to him. Gen. 2:23.
Adam was so rapt that he expressed his triumphant welcome of his wife
in poetry (verse 23 is the first poetic couplet in Scripture).
Marriage "was one of the first gifts of God to man, and it is one the two
institutions that, after the Fall, Adam brought with him beyond the gates
of Paradise. When the divine principles are recognized and obeyed in this
relation, marriage is a blessing; it guards the purity and happiness of the
race, it provides for man's social needs, it elevates the physical, the intellec-
tual, and the moral
nature."—Patriarchs and Prophets,
p. 46.
NOTE who it was that, according to Matthew 19:4 and 5, spoke the words
recorded in Genesis 2:24.
What three steps in marriage are outlined in the words of God, and in
what order are these steps to occur? Gen. 2:24.
25
God's ideal for marriage is expounded in this verse. When the time came
to leave those closest to him, his parents, man's first earthly loyalty was to
be to his wife. She was to occupy the foremost place in his affections. In
God's order the union of bodies between husband and wife is to follow
their commitment in marriage. The biblical order,
"leave . . . cleave . . .
and
they shall
be one flesh"
tragically and defiantly has been turned upside down
with the result that nowadays there is a great deal of "one flesh," only a
little of "cleaving," and too much "leaving."
DAY
How did Jesus endorse the values of Genesis 2:24 and, disregarding the
111
concession to human hardness, stress the permanence of the marriage bond?
Matt. 19:3-6.
Genesis 2 ends with a description of the concord of love and openness
that existed between Adam and Eve and between our first parents and our
heavenly Father.
FURTHER STUDY AND MEDITATION:
Patriarchs and Prophets,
pages
46-51;
S. D.A. Bible Commentary,
comments on Genesis 2.
SUMMARY:
Flanked by the Edenic institutions of Sabbath and matrimony,
the story of humanity's first home remains as the model of the ideal home.
APPLICATION:
o
What can I do to get the most out of God's blessed and hallowed day of
rest? (Compare Isa. 58:13,14; Eze. 20:12; Mark 2:23 to 3:5.)
o
Do I take advantage particularly of the edges of the Sabbath to contem-
plate God's love and to acknowledge His dominion in our lives?
o
How may the ideal depicted in Ephesians 5:21 to 6:4 be reflected in my
home?
26
LI1117 We/
The
THIS WEEK'S STUDY: Genesis 3:1 through 4:26.
DAY MEMORY TEXT: "I will put enmity between thee and the woman,
and between thy seed and her seed; it shall bruise thy head, and thou
shalt bruise his heel" (Gen. 3:15).
CENTRAL THOUGHT:
Although distrust of God led to the first act of sin
on earth and its fateful consequences, divine love surpassed human unfaith-
fulness and followed the sinners beyond the gates of Eden.
OVERVIEW: Gen. 3:1 - 4:26
The Entrance of
Sin
(3:1-7)
God's Judgment on Sin
(3:8-24)
The Consequences
of Sin (4:1-26)
Dialogue with the
serpent (1-5)
The Fall (6,7)
God seeks the fallen
(8-13)
God's judgment
(14-24)
Two altars (1-7)
The first murder
(8-16)
The families of Cain
and Seth (17-26)
INTRODUCTION:
The New Testament treats the events of Genesis 3 and
4 as literal. Luke traces the ancestry of Jesus back to Adam (Luke 3:23-38).
Paul considers the Adam of the Creation record to be as real as the second
Adam, and his trespass as factual as Jesus' death and resurrection. (See
Rom. 5:12-14; 1 Cor. 15:20-22.)
Faced with a decision that would test their allegiance to God, Adam and
Eve were tempted to place greater trust in the creature than in the Creator.
The tragic consequences included shame, suffering, estrangement, flight
from God, disharmony within and without, passion, and disillusionment.
However, God's love for the sinner exceeded His abhorrence of sin. Had it
not been for God's grace and the certainty of His ultimate triumph, Adam
and Eve might well have succumbed to despair. Taking comfort in God's
interest and concern, Adam's vision extended beyond the apparent doom
and laid hold upon the divine promise. His confidence was shown when he
called Eve "mother of all living" rather than "mother of the doomed."
Similarly, Eve's pronouncements at the birth of Cain and Seth reflected her
faith in the promised Deliverer. (See Gen. 4:1, 25.)
With these chapters the various vocations, the arts and crafts, domesti-
cation of animals, and food production make their debut. The human race
for the first time is divided into two distinct families who gather around two
altars. The remainder of Scripture traces their history.
27
1
51:9
ilmmom 0
DAY I. THE ENTRANCE OF SIN (Gen. 3:1-7).
1. Dialogue With the Serpent (verses 1-5).
We are not informed as to the length of the period of happiness our first
parents enjoyed in the presence of their Creator. However, it is apparent
that they had no children before they were cast out of the Garden. That
fact would limit the period before the Fall to something less than 130 years;
how much less we do not know. (See Gen. 5:3).
In what sense does Genesis 1:31 exclude any possibility that some imper.
fection in God's creation may have been responsibile for the weakness of
Adam and Eve?
SEARCH AND LEARN: How does the Bible unmask the figure of Satan
behind the "crafty serpent" in Genesis 3:1? (Compare Gen. 3:15 with 2 Cor.
11:3;1 John 3:8; Rev. 12:9; 20:2.)
In the same way that Jesus discerned the intentions of Satan behind the
words of His disciple Peter (Matt. 16:22, 23), we can discern Satan behind
the words of the serpent. The story implies that the fall of Lucifer took
place prior to this interview between Eve and the serpent.
How clear had been God's command to the first parents? How did the
tempter seek to confuse the issue with his question and obscure the exact
meaning of God's stipulation? Gen. 2:16, 17; 3:1.
According to Eve, what additional command, not recorded in Genesis
2:17, did the holy pair understand? Gen. 3:3.
Having first questioned the divine stipulation, to what did the serpent now
resort? Verse 4. (Compare John 8:44.)
The serpent categorically and emphatically contradicted God's word
mnd thus originated the lie, still popular today, that human beings inher-
ently are immortal. Insinuating that God could not be trusted, Satan in-
formed Eve that disobedience would bring great gain. Present limitations
would be removed if the tempter's advice was followed. God was pre-
sented as a selfish liar, jealously withholding from Adam and Eve greater
happiness and nobler development. Satan tempted our first parents to
doubt God's love and wisdom. He lured them into the belief that the way
of the curse was the way of blessing and thus placed God's requirements
in the most reprehensible light.
28
"Satan represented to the holy pair that they would be gainers by
breaking the law of God. Do we not today hear similar reasoning? Many
talk of the narrowness of those who obey God's commandments, while they
themselves claim to have broader ideas and to enjoy greater liberty. What
is this but an echo of the voice from Eden, 'In the day ye eat thereof'—
transgress the divine requirement—`ye shall be as
gods'?"—Patriarchs and
Prophets,
p. 55.
In what sense would the transgressors now know "good and evil"?
While verse 4 represented a lie, so much of verse 5 tragically reflected
the truth. In addition to their knowledge of pure and unadulterated love
and goodness, the human family now added a first-hand knowledge of and
experience with evil. With God, Adam and Eve would come to know the
misery and pain that results from disobedience. Their disobedience brought
pain to God as well as to themselves. But, unlike God, they would experi-
ence with Satan the guilt and shame of sin. Not equality with God but
separation from the tender Creator, hatred toward fellow beings, and
estrangement from one's self and one's environment were the fruits of
distrust and disobedience.
DAY
2. The Fall (Gen. 3:6, 7).
COMPARE: Using the following chart, compare Eve's failure, Christ's
victory, and our conflict in the three areas of temptation indicated:
Appeal of
Tempter
TO EVE
Gen. 3:6
TO CHRIST
Matthew 4
TO US
1 John 2:16
Physical
Mental
Spiritual
"Christ came to the earth, taking humanity and standing as man's repre-
sentative, to show in the controversy with Satan that man, as God created
him, connected with the Father and the Son, could obey every divine
requirement."—Selected
Messages,
bk. 1, p. 253. Because the work of
redemption had to begin where the ruin began, Christ had to succeed
where Adam and Eve failed. As they fell through their independence from
God and indulgence of appetite, so Christ had to live in complete depend-
ence upon God and overcome appetite. Whereas our first parents' action
indicates that they believed that God's great love would excuse their
transgression, Jesus demonstrated by His life that true faith always is
29
.1
revealed in obedience. The fact that Jesus followed the path of humility
and died on the cross ever will reprove Adam's surrender of loyalty, love,
and gratitude for the satisfaction of personal ambition.
In what sense does Genesis 3:7 unmask the devil's claims?
In fulfillment of the serpent's promise the eyes of Adam and Eve were
opened, but their dream of enlightenment turned into a nightmare. This,
the first of countless subsequent satanic schemes, demonstrates that the
devil's promises of precious gold are delivered only in the form of tawdry
tinsel. Deprived of the glory of holiness, burdened by the sense of guilt,
their physical nakedness revealed in a consciousness of inner nakedness,
the first pair sought to hide from God and to fashion
their own
covering.
What was the result of Adam's surrender? Rom. 6:16. (Compare with
Rom. 5:19.)
DAY H. GOD'S JUDGMENT ON SIN (Gen. 3:8-24).
1. God Seeks the Fallen (verses 8-13).
The presence of God, previously a delight to Adam and Eve, had now
become a source of fear and embarrassment to them. This was a clear sign
that their bond of trust with God had been broken.
What was God's first response? Verses 8, 9.
EXAMPLES: Think of other examples in which God took the initiative in
the search to restore a broken fellowship.
The Lord revealed His grace by creating human beings in His image and
by providing a delightful setting where His creatures could develop as free
moral beings. Subsequent to the Fall, God once again took the initiative
and sought out His children, knowing that, in order to deal most effectively
with them, He must draw them to Him rather than drive them out of their
hiding.
In what sense did Adam confuse sin with the consequences of transgres-
sion? Verse 10.
How did Adam and Eve endeavor to escape responsibility for their sin as
,
they responded to God's probing questions? Verses 11-13.
30
Adam and Eve virtually blamed God for their disobedience. What a
change transgression had brought to the first couple! Adam, who had
received his bride with jubilation (Gen. 2:22, 23), now coldly referred to
his wife as "the woman whom thou gayest to be with me." The sin which
they had committed together now separated their union of love as both
indulged in a series of excuses that is typical of fallen beings.
DAY
2. God's Judgment (Gen. 3:14-24).
In verses 14 and 15, what indicates that God was not merely addressing
the reptile?
The phrase "dust shalt thou eat" is used in other ancient literature to
indicate a curse. Sadly, the consequence of sin affected not only the sinner
but also the environment. The erstwhile protector, Adam, had become the
cause of suffering that was to be experienced by the entire creation.
(Compare with Rom. 8:19-23.)
What hope and promise is contained in God's curse upon the serpent?
Gen. 3:15.
Before Adam and Eve heard about toil, pain, submission, thorns, and
sweat, God granted them words of hope and promise. Verse 15 not only
offers the first glimpse of the gospel, but also presents a compressed history
of the conflicts between the family of the serpent and the descendants of
the woman. The genealogies of Genesis develop the lines of those who
chose "sonship" either with the devil or with God. And the rest of Scrip-
ture continues to depict the struggles between God's people and their en-
emies. The conflict announced in verse 15 points past the immediate ac'
tors in the drama, and the New Testament elaborates on the fact that
although Christ's victory would mean suffering, the serpent's wound
would be fatal. (Compare Rev. 12:1-12; Heb. 2:14.)
What effect would Eve's sin have upon her childbearing and marriage?
Gen. 3:16.
"In the creation God had made her [Eve] the equal of Adam. Had they
remained obedient to God—in harmony with His great law of love—they
would ever have been in harmony with each other; but sin had brought
discord, and now their union could be maintained and harmony preserved
only by submission on the part of the one or the other. ... It was by her
solicitation that Adam sinned, and she was now placed in subjection to her
husband. Had the principles enjoined in the law of God been cherished by
the fallen race, this sentence, though growing out of the results of sin,
would have proved a blessing to them; but man's abuse of the supremacy
thus given him has too often rendered the lot of woman very bitter and
made her life a
burden."—Patriarchs and Prophets,
pp. 58, 59.
31
What changes were to occur as a result of Adam's preference for Eve's
counsel? Verses 17-19. (Compare with Rom. 6:23.)
Because of His love for us God appointed a life of toil and care. "It was a
discipline rendered needful by ... [Adam's] sin, to place a check upon the
indulgence of appetite and passion, to develop habits of self-control. It was
a part of God's great plan for man's recovery from the ruin and degradation
of sin."
Patriarchs and Prophets,
p. 60.
What was the purpose and the significance of God's renewed provision of
grace? Gen. 3:21. (Compare with verse 7 and Gen. 4:4.)
In what sense was the expulsion of Adam and Eve out of the garden a
manifestation of both judgment and mercy? Gen. 3:22-24.
The couple's attempt to be independent from God resulted in their
banishment from His very presence. However, even in judging them God
demonstrated love. Access to the tree of life would have turned Adam and
Eve into immortal sinners, thus perpetuating sin and misery eternally.
DAY III. THE CONSEQUENCES OF SIN (Gen. 4:1-26).
L
r
e
1. Two Altars (verses 1-7).
Why did God accept Abel's sacrifice but reject his brother's offerings?
Verses 3-7. (Compare with Lev. 17:11; Heb. 9:22. See also Heb. 11:4.)
How does Genesis 4:6, 7 describe God's fatherly concern for Cain?
The dialogue between God and Cain, and the fact that Cain neither
accused God of partiality in accepting Abel's sacrifice nor protested his
ignorance of God's stipulations suggests that the brothers were acquainted
fully with what God required. The sacrificial ritual, the distinction between
clean and unclean animals, and the basic principles of God's law were not
introduced for the first time at Sinai but were set out in greater detail in the
time of Moses. (See Ex. 13:12; Num. 18:17.)
2. The First Murder (Gen. 4:8-16).
The enmity predicted in Genesis 3:15 and hinted at in Cain's jealousy
was manifested in full force in the murder of Abel. This murder demon-
strated that Cain was a follower of Satan. (See John 8:44.)
32
lea= 4
=9 Mil
What reason does 1 John 3:12 give for Cain's murder of Abel? (Compare
Gen. 4:8 with Matt. 23:35.)
How did Cain seek to conceal the sin of commission that was behind his
sin of omission? Gen. 4:9.
Cain discovered that people cannot hide anything from God (verse 10)
and that the divine Sovereign will right all wrongs. As punishment for his
callous sin, the earth, which had been forced to drink innocent blood,
would withhold its strength from the murderer (verses 11, 12). It is remark-
able that in the story of Cain there is neither one word of remorse nor any
sign of penitence. Even though the death penalty that he deserved was
commuted to lifelong exile, Cain still complained.
How does Genesis 4 reveal that God shows concern for even the unrepen-
tant sinner? Verse 15.
3. The Families of Cain and Seth (verses 17-26).
Verses 17 through 24 disclose a picture of rapid moral decline as well as
technical and cultural advances. Polygamy and murder characterize the
family of Cain. Yet the Bible writer does not attribute only evil to the
descendants of Cain. Their achievements are recognized. He notes that
artisans, craftsmen, pastoralists, and agriculturalists descended from Cain.
The chapter concludes with a reference to Seth, who replaced Abel. Seth
became the ancestor of the line of pre-Flood patriarchs who bridged the
period between Adam and Noah.
DAY FURTHER STUDY AND MEDITATION:
Patriarchs and Prophets,
pages
52-62, 71-81;
S. D.A. Bible Commentary,
comments on Genesis 3 and 4.
SUMMARY:
In attempting to rise above the position ordained by God,
Adam and Eve fell far below it. Their fall resulted in their estrangement
from God, from each other, and from their environment. Yet God's promise
intimated redemption. The choice that that redemption provided sinful
beings led to the division of the human family, whose history we will study
in the lessons to come.
APPLICATION:
The Lord approached the first sinners and the first mur-
derer with two questions: "Where are you?" and "Where is your brother?"
Both inquiries are as relevant today as they were at the beginning of human
history.
o
Am I ever tempted to presume that God's great love will excuse my
transgression and save me from the consequences of sin?
o
Have I personally tested the promises of 1 Corinthians 10:11-13; Philip-
pians 4:13; James 4:7, 8; and Psalm 50:14, 15?
33
Preacher of Righteousness
THIS WEEK'S STUDY: Genesis 5:32 through 9:29.
DAY MEMORY TEXT: "The bow shall be in the cloud; and I will look
upon it, that I may remember the everlasting covenant between God
and every living creature of all flesh that is upon the earth" (Gen.
9:16).
CENTRAL THOUGHT:
"By faith Noah, when warned about things not
yet seen, in holy fear built an ark to save his family. By his faith he
condemned the world and became heir of the righteousness that comes by
faith" (Heb. 11:7, NIV).
OVERVIEW: Genesis 5:32 through 9:29.
Noah's age at the introduction of the Flood story (5:32)
Prologue: Human sin (6:1-10)
Violence on earth; Flood and covenant announced (6:11-22)
Command to enter the ark (7:1-16)
Rising flood waters (7:17-24)
GOD REMEMBERS NOAH (8:1)
Receding flood waters (8:2-14)
Command to leave the ark (8:15-19)
Harmony on earth; sacrifice, covenant consummated (8:20-9:19)
Epilogue: Human sin (9:20-27)
Noah's age at death (9:29)
INTRODUCTION:
The story of the Flood follows a literary pattern known
as a chiasmus (an X-shaped inverted literary structure named after the
Greek letter
chi).
A chiasmus is comprised of a sequence of units in which
the action flows through each unit to a climax before the action returns
through the same sequence in reverse order. (See Overview above.) Noah
entered the ark after 120 years of preaching, not merely as a survivor but
also as a bearer of God's promise of a new age. As darkness increased with
each step of divine justice in the first half of the story of the Flood so the
light increased during the last half of the story as divine grace finally
revealed a peaceful and calm world crowned with a rainbow of promise.
I. THE GREAT INCREASE IN SIN AND NOAH'S PREPARATIONS
FOR THE FLOOD (Gen. 5:32-7:24).
1. Noah's Ancestors (5:1-32).
Seth's line of descent is introduced here, following the line of Cain in
Genesis 4:17-24. Adam and Eve had many other sons and daughters (5:4),
but Seth's line of descent outlines the history of the pre-Flood patriarchs
who were loyal to God. The promised Deliverer would come through this
line.
34
DAY
2. Human Wickedness and Corruption (6:1-7).
How is the theme of human sinfulness described in the prologue and
epilogue of the Flood narrative? Gen. 6:1-8 and 9:20-27.
While some commentators suggest that the designation "sons of God"
(6:2) refers to heavenly beings, context and content indicate a reference to
the descendants of Seth. The "daughters of men" (the "men" who multi-
plied in verse 1) would then designate the posterity of Cain. The "sons of
God," representing the line of faith, contracted marriages with unbelievers
and succumbed to the danger of such alliances.
"There were many giants, men of great stature and strength, renowned
for wisdom, skillful in devising the most cunning and wonderful works; but
their guilt in giving loose rein to iniquity was in proportion to their skill
and mental ability.
"God bestowed upon these antediluvians many and rich gifts; but they
used His bounties to glorify themselves, and turned them into a curse by
fixing their affections upon the gifts instead of the
Giver."—Patriarchs and
Prophets,
p. 90.
What is stated in Genesis 6:5 as the compelling motive for the forth-
coming destruction? (Compare also verses 11-13.)
The wickedness of humankind could not be stated more emphatically.
Notice the words "every ... only ... continually." The Hebrew word trans-
lated "imagination" is derived from the verb earlier rendered by "to form"
(in Gen. 2:7) and here indicates deliberation and action. In the Old Testa-
ment the word
heart
describes the complete inner life of a human being, as
it is the seat of emotion, will, and understanding. The words
corrupt
and
violence
in verses 11 through 13 expand the picture of verse 5.
How do Genesis 6:6 and 7 depict God's sorrow for what was taking place?
After describing the human heart, the author turns to the grief and
affliction of the heart of God: Moses describes the Lord in terms which
human readers can understand. He is not some far off abstract idea or
unbending principle but, like us, is portrayed as characterized by will, open
to the tragedy of sin and prayer, and weeping over human guilt. These
words give us a feeling for how difficult it is to explain or even understand
the introduction and great increase of sin.
What assurance does Peter give that the Lord had not left the world
without a witness? 1 Peter 3:18-20; 2 Peter 2:5.
35
Pre h
allgaglwaum
Om=
What decision did God announce to Noah? (Compare Gen. 6:13 with
verse 7.)
God's act of destruction was not arbitrary. It brought to conclusion the
destruction initiated by human sin. The writer here develops a "creation"
and "uncreation" theme. The creation of God described as "very good"
and
full
of life now has been corrupted and is being undone. (Compare
Gen. 1:31 with 6:11,13,17.)
3. Noah Instructed to Prepare for the Flood (Gen. 6:8-22).
How is grace introduced in verse 8?
This is the first time that the word
grace
is found in the Bible. When
applied to God, grace designates God's power and willingness to do for
undeserving sinful beings that which they cannot do for themselves. God's
grace saved faithful Noah and his family. Here, as elsewhere in Scripture,
God deals with the sin problem by both providing salvation and rendering
judgment.
What does the Bible record tell us about the character of Noah? Gen. 6:8,
9, 22; Heb. 11:7; 1 Peter 2:5.
Although Noah was not without fault (see Gen. 9:20-24), he is character-
ized by faith, moral uprightness, and integrity. In response to God's initia-
tive of love, he demonstrated his faith by complete acceptance of God's
Word and by building the ark. His intimate and personal relationship with
God manifested in faith and obedience distinguished Noah from the rest of
the world and marked him as a member of the family of God. As God had
walked Enoch into the safety of heaven, He now walked Noah into the
safety of the ark.
What divine action prior to the destruction of the world of Noah's day
reveals that the Deluge was no arbitrary judgment? Gen. 6:12. (Compare
with Gen. 11:5; 18:21; Dan. 7:9, 10.)
In contrast to the Babylonian flood stories that are filled with intrigue
and capriciousness, the biblical account of the Flood stresses the absolute
justice of the divine sentence.
ANALYZE the announcements (Gen. 6:13, 17, 18) and the commands (verses
14-16,19-21) found in God's instruction to Noah (verses 13-21).
God's instruction was given 120 years before Noah entered the ark. That
means that Noah at that time was 480 years of age. He still was childless
36
and, as was true also of Abraham, had to accept by faith the announcement
concerning his children.
What does verse 22 tell us about Noah's faith in God's word? (Compare
Gen. 7:5, 16 with Heb. 11:7.) Is there any parallel with Abram's response to
the call out of Ur of the Chaldees?
DAY 4. The Command to Enter the Ark (Gen. 7:1-16).
lo
What does the reference to "clean" and "unclean" animals imply about
the knowledge that Noah already possessed on this matter? Gen. 7:2, 3, 8;
8:20.
In chapter 7 God's command first given in Genesis 6:17 through 21 is
repeated and expanded. Whereas the instructions concerning the animals
in 6:19, 20 were general, they were now repeated and amplified with greater
detail as the time of the Flood drew near. Similarly, more specific details
were given to Noah in regard to the commencement and duration of the
Flood. (Compare Gen. 6:17 with 7:4.)
The fact that God distinguished "clean" and "unclean" animals
long
before the difference was explicitly stated in Leviticus 11 and Deuteronomy
14, presupposes the clear knowledge of the distinction between "clean"
and "unclean" animals from earliest times. Furthermore, it is evident that
"clean" animals were to be used for sacrificial offering and (after the Flood)
for food. Only one pair of "unclean" animals entered the ark, and both
male and female were indispensable for propagation. Therefore Noah
could not have selected any of the "unclean" animals for purposes of
sacrifice or food.
What lesson may be derived from the fact that the ark was the only place
of safety and salvation appointed by God during the Flood?
The Deluge covered the earth, and the world returned to the conditions
that existed before God had prepared a habitable globe when the waters of
the deep covered the earth (1:2). The only faint glimmer of light in the dark
scene of the Flood was the ark with its precious cargo.
What do the words "the Lord shut him in" signify as far as Noah and the
unrighteous of his day were concerned? Gen. 7:16.
God means what He says. As was demonstrated in the destruction of the
antediluvian (pre-Flood) world and the inhabitants of the cities of the
plains (Genesis 19), there is a limit beyond which sinners cannot safely go.
When that limit is reached divine judgment begins. "Love, no less than
justice, demanded that God's judgments should put a check on sin."—
Patriarchs and Prophets,
p. 101.
37
5. The Waters Cover the Earth (Gen. 7:17-24).
What do verses 17 through 24 imply about the extent of the Flood?
The repeated biblical statements, "the waters prevailed ... increased
greatly upon the earth ... prevailed exceedingly ... fifteen cubits upward
did the waters prevail; and the mountains were covered ... all flesh died,"
indicate a worldwide catastrophe. The universality of the Flood is further
attested to by the worldwide distribution of Flood legends and the global
distribution of fossil remains. Many of the fossil remains testify to the
violence as well as the extent of the Flood.
Genesis 7:9 through 23 repeatedly emphasizes the concept that the Flood
covered the entire earth. Ellen White indicates the same: "The Lord
brought a flood of waters upon the earth, and swept away its wicked
inhabitants."—Christ's
Object Lessons,
p. 178. "The entire surface of the
earth was changed at the
Flood."—Patriarchs and Prophets,
p. 107.
In what sense does the experience of Noah and his family give rise to and
illustrate the idea of the remnant?
(See
verse 23.)
DAY II. GOD REMEMBERS NOAH (Gen. 8:1).
3
How did God demonstrate His faithfulness and interest in humanity when,
from a human perspective, all seemed lost? Verse 1.
III. THE PREPARATION OF A NEW EARTH (Gen. 8:2-9:29).
1. Receding Waters and the Command to Leave the Ark (8:2-19).
Having reached the turning point of the narrative, the literary structure
begins to repeat in reverse order the steps that led to the Flood. (See the
lesson overview on page 34.) The water began to recede and the dry land
finally began to appear (verses 2-14). Thus a new beginning was made
possible. While the Bible specifies that the ark came to rest on the moun-
tains of Ararat, commentators are not clear as to what part of the Ararat
range of Armenia is indicated.
Who finally liberated the survivors and introduced them to a new age?
Verses 15-19.
Imagine the differences that existed between the earth Noah had left and
the planet upon which he now set foot.
SEARCH AND LEARN:
If Noah had kept a ship's log it probably would
have read about as follows (assuming a thirty-day month):
38
How did God relieve the fear of Noah's family who were greatly outnum-
bered by the animals who disembarked from the ark, and what responsibil-
ities did He place upon human beings? Gen. 9:2.
What further provision did God make for the welfare of Noah, and what
restrictions did He apply? Verses 3-6.
DAY 3. The Covenant (Gen. 9:8-17).
E
How extensive was the covenant referred to in verses 9 through 11?
Whereas the covenants God later made with Abraham, Israel, and David
invited individuals or a nation into a personal fellowship with God, this
covenant is different in that it does not call for a personal response and
appropriation. However, as were the later covenants, this covenant was
initiated entirely by divine grace. Yet it differs from them in that it was not
so much an agreement between two parties as a statement of God's inten-
tion never again to destroy the earth by
a flood.
(See verses 11-15.)
What was to be the sign of the covenant? Verses 12-17.
Sun and storm mingle to produce the rainbow reminding people on earth
of mercy and judgment being blended, and of God's resolve never to cut
life off by the waters of a flood.
(The overview on page 34 includes Genesis 9:18 through 29 in order to
present the complete picture of the literary structure involved. These
verses will be studied in next week's lesson.)
FURTHER STUDY AND MEDITATION:
Patriarchs and Prophets,
pages
90-104;
S.D.A. Bible Commentary,
comments on Genesis 6 through 9.
SUMMARY:
In spite of the terrible inroads of sin, God does not leave
Himself without witnesses in this world. Only faithful Noah and his family
survived the Flood and became the progenitors of the people whose history
we will study in the following lessons.
APPLICATION:
-
o
In the light of Jesus' comparison of conditions in Noah's day with those
preceding the second advent (Matt. 24:37-39), am I as serious about
preparing myself for the events ahead as was Noah?
o
In the light of the judgment that will soon come upon the world, what am
I doing to follow Noah's example in warning those near and dear to me?
(See 2 Peter 2:5.)
40
today. But they should be concerned also about physical catastrophes in
the near future that Bible prophecy leads us to expect. However, God's
people can claim His promises of protection in the time of trouble and of
deliverance at the final catastrophic climax of world history.
Genesis 10 and 11 deal with the earliest history after the Flood, dem-
onstrating how wickedness and rebellion built up again. The scriptural
record then moves into the special history of those who continue to serve
the true God.
DAY I. SIN STILL PRESENT AFTER THE FLOOD (Gen. 9:18-29).
What evidence of the impartial nature of Scripture may be understood
from a careful reading of verses 20 through 27?
Although not making a moral comment on Noah's drinking, this, the first
biblical account of the use of strong drink, testifies to the loss of dignity and
honor that often results. This same thing is true about the story of the
derision, degradation, and shame with which Lot came to be known as a
result of drinking wine. (See Gen. 19:31-36.) The Bible warns of the
degradation and hardships caused by drunkenness. (See Prov. 20:1; 23:29-
35; 31:4, 5.) As Christians it is our privilege to recognize that our bodies
are the temples of the Holy Spirit. The apostle challenges us to "glorify
God in your body and in your spirit which are God's" (1 Cor. 6:20).
It is not clear why, after Ham's act of disrespect, Noah did not curse
Ham, but instead cursed Canaan, the youngest son of Ham. (Gen. 9:24;
10:6). Hamites included peoples living in southern Asia Minor, coastal
Syria, and Palestine, the Red Sea coast of Arabia, and parts of East Af-
rica. The Canaanites were one branch of the Hamitic people who spoke a
Semitic language. The subservience of the Canaanites to the Israelites
after the conquest of Palestine may have fulfilled this curse literally just
as the prediction that Japheth would live in the tents of Shem had to await
its ultimate spiritual fulfillment until Gentiles and Jews became one in
Jesus Christ. (Compare Gen. 9:27 with Gal. 3:26-29.)
1. The Condition of the Earth After the Flood.
What kinds of changes in the earth and its inhabitants were caused by the
Flood?
1.
Before the Flood the dry land was teeming with animals and a "vast
population" of human beings (Ellen G. White,
Review and Herald,
Sept.
25, 1888). After the Flood only the passengers and living creatures pre-
served in the ark remained alive on land. (See Gen. 7:21.)
2.
Before the Flood, apparently, the area of dry land was more extensive
than that of water. "When God had formed the earth, there were moun-
tains, hills, and plains, and interspersed among them were rivers and bodies
of water. The earth was not one extensive plain, but the monotony of the
scene was broken by hills and mountains, not high and ragged as they now
are, but regular and beautiful in shape. The bare, high rocks were never
seen upon them, but lay beneath the surface, answering as bones to the
42
dC
Y
H
AVILAH
SASTECHAHA
\
GEOGRAPHICAL DISTRIBUTION
Or THE
SONS
or
NOAH
(SEE GENESIS 10)
SCALE IN ENGLISH MILES
RAAmAH •
S
ERA v,
yP
, 3.0• . 440
GQI
,
SIN No0
A
I
G
e
o
gra
phi
cal Di
st
rib
uti
o
n
of
th
e S
ons
of
N
oah
, G
enesi
s
1
0
The three sons of Noah migrated to different areas. The of Arabia; the Japhethices moved north, around the Black
into lower Asia Minor, coastal Syria and Palestine, and
Semites occupied the Tigris-Euphrates valley and most
Sea, and even west to Spain; the Hamites went south
the Red Sea coast of Arabia, but principally into Africa.
woe num
CED UM=
kinfIXECe
God, it demonstrated the Lord's never-failing mercy and patience. God
interfered with human folly in order to maintain the covenant and its
significance in the light of the coming of the Saviour.
SEARCH AND LEARN: Study the texts below and list some other circum-
stances that did not interfere with God's covenant promises:
14:21-24
15:1,2
15
.
13
DAY II. THE COVENANT GUARDED (Gen. 13:1-14:24).
1.
Struggle Between Faith and Sight (13:1-18).
What problem arose after the expulsion of Abram and Lot from Egypt?
Verses 1-7.
Returning from Egypt Abram called on the Lord at the second altar he
had built in Canaan (verses 3, 4). Fortified by this renewal of his relationship
with the Lord, he was able to face another test. Once more the promise of
land seemed to elude Abram (verses 5, 6), and a decision had to be made.
What was involved in the choice between the Jordan valley and the rugged
and less fertile hills of Canaan? Verses 8-13.
Abram's failure in Egypt seems counterbalanced by the nobility of
character that he demonstrated in his dealings with Lot. From the heights
of Bethel Lot saw the Jordan valley well-watered and fertile like the Garden
of Eden and the plains of Mesopotamia. Lot chose that which appealed to
his sense of immediate gain. Little did he realize that his choice would cost
him his family. The decision was between "faith" and "sight," and the
results demonstrate the wisdom of making the right choice. Abram's close
relationship with the Lord and his determination to walk by faith enabled
him to look beyond the immediate temporal advantages to eternal gain.
How did God reward Abram for his unselfishness? Verses 14-18.
At Hebron (formerly known as the "city of Arba"), the patriarch set up
camp in the shade of a grove of trees and erected another altar. Here
Abram became a friend and ally of an Amorite chieftain named Mamre.
2.
Lot's Rescue (Gen. 14:1-16).
REVIEW the details given about the military operation between the Meso-
potamian invaders and the Palestinian kings. Verses 1-12.
52
DAY
After reaching Canaan, what did Abram do that gave silent testimony to
13
his faith? Verses 6-8.
Shechem was in a pivotal position, situated in central Palestine between
Mount Ebal and Mount Gerizim. Here the major roads crisscrossing
Palestine intersected.
Probably in search of grazing pastures, Abram moved another 20 miles
south to a location between Bethel (formerly known as Luz, see
-
Gen.
28:19) and Ai.
"Wherever he [Abram] pitched his tent, close beside it was set up his
altar, calling all within his encampment to the morning and evening sacri-
fice. When his tent was removed, the altar
remained."—Patriarchs and
Prophets,
p. 128. These altars were protests against idolatry and testimonies
to the living God to all who passed by.
What test of faith came to Abram after he had moved to the more sparsely
populated open grazing country of the Negeb (the southern desert)? Gen.
12:10.
We might expect that, because he was following the call of God, Abram
would have had his paths smoothed by Providence. Not so; Abram's
experience is real to life. Not long after he had entered Canaan, a severe
famine caused him to depart for Egypt which was watered by the flooding
waters of the Nile. The Sacred Record teaches us that even those who
follow God's commands may have to endure trials of faith.
"The Lord in His providence had brought this trial upon Abraham to
teach him lessons of submission, patience, and faith—lessons that were to
be placed on record for the benefit of all who should afterward be called to
endure affliction. God leads His children by a way that they know not, but
He does not forget or cast off those who put their trust in Him."—
Patriarchs and Prophets,
p. 129.
4. Abram's Excursion Into Egypt (Gen. 12:11-20).
What evidence did Abram give in Egypt that he was not free of human
weakness and imperfection? How did he almost jeopardize the promise of a
son and heir? Verses 11-16.
Hunger and fear reduced the hero of faith to a person with frailties that
most of us can identify with readily. Faith succumbed to fear and fear to
deviousness as Abram used one half truth to conceal the other half.
How do you explain the plagues which fell upon Pharaoh?
Verses 17-20.
The plagues disclosed Sarai's true identity. While Abram's deliverance
in no way absolved the patriarch from suffering the consequences of his
actions that had brought such disgrace upon himself and dishonor to his
51
It is significant that Lot, who according to Genesis 13:12 had pitched his
tent toward Sodom, now "dwelt in Sodom" (14:12). In contrast to Abram's
heritage, Lot may already have lost much of his former possessions, thus
revealing the superiority of Abram's choice.
THINK IT THROUGH: What does the fact that Abram took his com-
munity responsibilities seriously indicate about our duty in this area? Gen.
14:13-16.
DAY
3. Melchizedek and Abram (Gen. 14:17-24).
What light does the Melchizedek episode cast upon the spiritual stature of
Abram? Verses 17-24.
Melchizedek (meaning "my king is righteous") was king of Salem (a
name for Jerusalem, see Ps. 76:2) and priest of the Most High God. Abram
worshiped the same God. In deference to Melchizedek, who welcomed and
blessed the patriarch upon his return from the battle, Abram gave the king-
priest a tithe of all (verse 20). This indicates that the institution of tithing
was practiced long before Moses repeated it among the precepts, thus
recognizing the practice of tithing as a divine requirement.
SEARCH AND LEARN: Compare Genesis 28:22; Leviticus 27:31-33; Num-
bers 18:21-28; Nehemiah 13:12; Matthew 23:23 and list below what you learn
about the subject of tithe from this comparison:
III. THE COVENANT GUARANTEED (Gen. 15:1-21).
1. Promise of Seed and Land Renewed (verses 1-7).
Great victories are frequently followed by periods of deep depression.
(See 1 Kings 19:1-10.) Abram, who had been a man of peace so far, had
become involved in the wars of his neighbors. Now fear of reprisals weighed
him down. What if the Mesopotamian kings should return?
How did the Lord reassure His disheartened servant? Verse 1. What does
this tell us about God's interest when we are discouraged or despondent?
What further problems did the words "I am ... thy exceeding great
reward" raise in Abram's mind, and how did the Lord respond? Verses 2-5.
God repeated His earlier promise that Abram's descendants would be
innumerable in multitude (Gen. 12:2; 13:16). Even though the advancing
age of Abram and Sarai seemed to make the promise of descendants
increasingly more impossible, Abram took God at His word and trusted
the divine power.
53
Abram's complete trust in God and his acceptance of the divine promise
became the subject of much New Testament discussion about justification
by faith. God accepts a person, not on the basis of what that person does to
merit His approval, but purely and simply on the grounds of divine grace.
As did Abram, we may trust God and accept His offer of salvation. The
person thus accepted into God's family will act as a son or a daughter of the
heavenly King and, like Abram, reveal his or her relationship to God in
acts of obedience. Divine grace ever precedes the response of gratitude
that we express in obedience. While human obedience is not the prerequis-
ite for God's initiative of grace, Jesus taught that obedience must follow as
an evidence of gratitude and love. (See John 14:15.) Although obedience
does not bring merit, deliberate and willful disobedience or carelessness
leads to loss of eternal life. (See 1 John 5:1-4, 11, 12.)
DAY
2. God's Promise Confirmed (Gen. 15:8-21).
What led to the ritual described in verses 9 through 21? Verse 8.
What details concerning Abram's seed and the Promised Land are related
in verses 13 through 16 that were not mentioned before?
God guaranteed His promises by the ritual described. Ordinarily all
parties to such an agreement would pass between the dismembered animals
and invoke on themselves a death like that of the sacrificed beasts should
they themselves violate their agreement.
God not only assured Abram of the ultimate fulfillment of His promises
but also of Heaven's patience with the present inhabitants of the land (verse
16). The intervening years were a time of waiting for the chosen family and
a period of probation for the Amorites. Thus God certified that Israel's
conquest of Palestine was an act of divine judgment rather than one of
wanton aggression.
FURTHER STUDY AND MEDITATION:
Patriarchs and Prophets,
pages
125-136;
S.D.A. Bible Commentary,
comments on Genesis 11:26 to 15:21.
SUMMARY:
With Abram's departure from Ur, the patriarchal period
begins. ("The patriarchs mentioned in Scripture were the founders of the
Jewish race and religion."—S.D.A.
Bible Dictionary,
p. 843.) At God's
call he left relatives, friends, fertile plains, and a sophisticated civilization
for an unknown land. He did so because He trusted in God's promises.
APPLICATION:
Abram's unqualified obedience at considerable sacrifice
to himself stands out as a monument of faith. When called by the Lord, will
I be prepared to renounce cherished plans and familiar associations?
54
Lesson
Faith and Fraillties
THIS WEEK'S STUDY: Genesis 16:1 through 19:38.
DAY MEMORY TEXT: "Is anything too hard for the Lord? At the time
appointed I will return unto thee, according to the time of life, and
Sarah shall have a son" (Gen. 18:14).
CENTRAL THOUGHT:
The story of Abram, who became Abraham,
demonstrates both God's long suffering mercy and His unfailing justice as
He deals with His erring and contrite children and His unrepentant ones.
OVERVIEW: Gen. 16:1-19:38
Hagar and
Covenant of
Heavenly
Wickedness
Ishmael
Circumcision
Harbingers
Punished
(16:1-16)
(17:1-27)
(18:1-33)
(19:1-38)
Abram, Hagar,
and Sarai
Promise and
stipulations
Three visitors
(1-15)
Visitors in
Sodom
(1-6)
(1-14)
Abraham in-
(1-11)
Hagar's flight
Sarah and Issac
tercedes for
The Visitors'
and return
(15-22)
Sodom
purpose dis-
(7-16)
The men cir-
cumcised
(23-27)
(16-33)
closed and
Sodom
destroyed
(12-29)
Lot and his
daughters
(30-38)
INTRODUCTION:
With characteristic candor the Bible once more pres-
ents to us the faith and frailties of its great heroes. Abram, tempted by the
pressures of time, with that temptation intensified by human manipulation,
tried to run ahead of God. He endeavored to shorten the waiting period.
The Lord had to teach His trusted friend that the promise of a descendant
would not be realized through any human scheme. Isaac was to be a miracle
son. Yet, God never forsakes His erring but repentant children. He re-
turned to Abram and reaffirmed the covenant He previously had made with
him.
Although divine patience bore long with the city of Sodom, the offer of
mercy that persistently had been rejected and despised was withdrawn
finally, and the ministration of judgment came. The desolation of Sodom
and Gomorrah is a perpetual reminder of the certainty of God's judgment
upon sin.
55
1
DAY I. HAGAR AND ISHMAEL (Gen. 16:1-16).
[2]
Ten years had passed since Abram had entered Canaan, and still there
was no sign of the promised seed. In typical human frustration the patriarch
listened to "reason" and to his wife Sarai rather than to the voice of God.
1.
Abram, Sarai, and Hagar (verses 1-6).
What was wrong with the suggestion that barren Sarai offered in order to
shorten the period of waiting for the expected son and heir? Verses 1-4.
As Leah and Rachel did later, Sarai decided to take matters into her own
hands. She suggested an action that, although compatible with the practices
of her day, was inconsistent with God's plan.
How did Paul regard the efforts of Abram and Sarai? Gal. 4:22-29.
What were the results of these efforts at self-help? Gen. 16:4-6.
Note particularly Hagar's pride (verse 4), Sarai's placing the blame on
Abram (verse 5), and Abram's unwillingness to intervene (verse 6).
Unfortunately, forgiveness is not always able to cancel out the awful
consequences of our actions, and Abram's unwise step resulted in untold
suffering for centuries to come; the consequences of which have continued
even to our day.
2.
Hagar's Flight and Return (Gen. 16:7-16).
What significant message did the "angel of the Lord" give to Hagar to
encourage her to return as she fled toward her native Egypt? Verses 7-14.
"God recognized the difficult circumstances in which Hagar found her-
self, and for which she was not primarily to blame. Hagar honored the true
God, and He would not abandon her in her extremity. The promise He
there made to her, a slave, is without parallel. This promise greatly com-
forted Hagar. Although her son was not to be the son of the divine plan, he
would nevertheless share in the promise made to Abram. God had prom-
ised to multiply Abram's seed, without limiting it to the offspring of
Sarai."—S.
D.A. Bible Commentary, vol.
1, p. 318.
II. THE COVENANT OF CIRCUMCISION (Gen. 17:1-27).
Thirteen years after the birth of Ishmael, God appeared to Abram and
repeated in expanded form the covenant he had made with the patriarch.
In chapter 15 God reiterated the earlier promise of a son and Abram
56
DAY
In what way do verses 20 and 21 assure us that God's punishment of the
Sodomites was not arbitrary?
What sublime traits of Abraham's character are indicated in verses 23
through 33?
Compassionate justice filled the heart of Abraham, who was conscious
of his own need for grace. The people whom he rescued once before
(Genesis 14) were again the object of his pity. As Moses and Daniel did on
later occasions, Abraham implored the Lord to forgive and spare. (See Ex.
32:32; Dan. 9:3-19; compare with Luke 23:34.)
DAY IV. THE DESTRUCTION OF SODOM AND GOMORRAH
(Gen. 19:1-38).
1. Heavenly Visitors in Sodom (Verses 1-11).
What description does Ezekiel 16:49, 50 give concerning the state of the
Sodomites? See also Gen. 13:13.
How would you describe Lot's reaction to this wickedness? See 2 Peter
2:7, 8.
Wealth, pride, and leisure generated the sins that caused the destruction
of the cities of the plain. God had not left Himself without a witness.
Abraham's victory and magnanimous disposition must have caused admi-
ration, even in the wicked cities, and gave evidence of the superiority of his
religion. Even Lot's somewhat muffled witness was used providentially to
draw attention to the true faith. Tragically, all the rays of light had been
rejected by a people enslaved by their passions. Mercy, perpetually slighted,
finally ceased to plead.
What was behind Lot's concern for the visitors? Gen. 19:1-8.
Although the Hebrew word translated "to know" in verses 5 and 8
designates mental recognition in the majority of its uses, it also is employed
to indicate the intimacy of sexual relations. (See Gen. 4:1, 25.) The inhab-
itants of Sodom were not so much interested in making the acquaintance of
the two visitors as in abusing them sexually. (See Jude 7.) This is particularly
clear when verse 5 of Genesis 19 is compared with verse 8 and we take into
consideration Lot's comment, "I pray you, brethren, do not so wickedly"
(verse 7). This biblical incident gave rise to the later term "sodomy." God's
law described this practice as heinous and condemned it alongside incest
and beastiality. (See Lev. 18:22-30; Rom. 1:26, 27; 1 Cor. 6:9.)
59
I
Mb ard.1 MEE&
gam
How was Lot saved from the immoral, incensed, raging mob? Verses 9-11.
(Compare 2 Kings 6:18-20.)
DAY
2. The Visitors' Purpose Disclosed; Sodom Destroyed (Gen. 19:12-29).
51
As the angels intervened in behalf of Lot and acquainted him with their
mission, he must have realized that he was entertaining heavenly visitors.
What was to be Lot's task? Verses 12, 13.
Read verse 14 and try to figure out why Lot's relatives seemed to think
that he was joking? Verse 14.
Had Lot's inconsistent witness dulled the effect of his appeals? Not even
the desperate visit at night could arouse his family. Lot's children "laughed
at what they called his superstitious fears. His daughters were influenced
by their husbands. They were well enough off where they were. They could
see no evidence of danger. Everything was just as it had been. They had
great possessions, and they could not believe it possible that beautiful
Sodom would be
destroyed."—Patriarchs and Prophets,
p. 160.
How do you explain Lot's incredible delay when urged by the angels to
leave? Verses 15-17.
How is the Lord's mercy and patience revealed in verses 16 through 22?
"Living in that wicked city, in the midst of unbelief, his faith had grown
dim. The Prince of heaven was by his side, yet he pleaded for his own life as
though God, who had manifested such care and love for him, would not
still preserve him. He should have trusted himself wholly to the divine
Messenger, giving his will and his life into the Lord's hands without a doubt
or a
question."—Patriarchs and Prophets,
p. 161.
What tragic note does Moses add in verse 26 as he describes the ensuing
conflagration? Verses 23-26.
"If Lot himself had manifested no hesitancy to obey the angels' warning,
but had earnestly fled toward the mountains, without one word of pleading
or remonstrance, his wife also would have made her escape. The influence
of his example would have saved her from the sin that sealed her doom. But
his hesitancy and delay caused her to lightly regard the divine warning."—
Patriarchs and Prophets,
p. 161.
60
kazuna E3
RIMb
mai
rat tie
In what sense can we still be tempted to make the same kind of wrong
decision that Lot's wife did? Luke 17:28-32.
What does the destruction of Sodom tell us about the limits of divine
patience and the certainty of God's announced judgments? Compare 2 Peter
2:6-9 with Jude 7.
THINK IT THROUGH: In view of the fact that the overthrow of the cities
of the plain are an example of the final destruction by fire, what lessons ought
we to learn from the words, "Escape for thy life"?
DAY
3. Lot and his Daughters (Gen. 19:30-38).
What blot does the incident related in
verses
30 through 38 leave on the
character of Lot?
Lot paid an exorbitant price for the few years that he spent in Sodom.
The immorality that surrounded him there had left its stamp upon his
daughters. After the destruction of Sodom and Gomorrah these girls
became the mothers of two idolatrous nations that constantly feuded with
God's people. Lot began his career with possessions so extensive that "the
land was not able to bear" them (13:5, 6). However, all this was soon
reduced to a house in Sodom (19:3) and finally a cave in Moab (19:30).
What a pathetic sight and what a price to pay for his wrong choice!
FURTHER STUDY AND MEDITATION:
Read
Patriarchs and Prophets,
pages 137-144 and 156-170;
S. D. A. Bible Commentary
on Genesis 16 through
19.
SUMMARY:
This week we observed the results of unwise choices made by
both Abraham and Lot. However, we also noted the shining example of
Abraham whose relationship to God was not only manifested in faith and
obedience but also in his compassionate intercession for the sinful.
APPLICATION:
The temptation to run ahead of God's purposes for our
lives is as real today as it was for Abraham and Sarah. In our impatience we
still need to hear, "I am Almighty God, walk before me and be thou
perfect," while in our frailties it is well for us to remember, "Is anything too
hard for the Lord?"
o
In view of the story of Sodom, is it possible that, because I live in the
midst of indifference, my horror of sin has been dulled?
o
At a time when it is unpopular to speak of obedience, law, and trans-
gression could
I
be caricaturing God's love?
o
Might inconsistency and indecisiveness in my words and actions contrib-
ute to the loss of someone's eternal salvation?
61
The Triitumph of Fakh
THIS WEEK'S STUDY: Genesis 20:1 through 25:10.
DAY MEMORY TEXT: "Now I know that thou fearest God, seeing thou
1
hast not withheld thy son, thine only son from me" (Gen. 22:12).
CENTRAL THOUGHT:
In the supreme trial of faith Abraham and Isaac
revealed a commitment and submission to God that could be surpassed
only by that of the Son of God.
OVERVIEW: Gen. 20:1-25.10
Isaac's Birth
The Ultimate Test
Death of Isaac's
(20:1 - 21:34)
of Faith
Parents
(22:1-24)
and His Marriage
(23:1-25:10)
The promise in
Divine summons and
Death of Sarah
jeopardy (1-18)
journey to Moriah
(23:1-20)
Birth of Isaac
(1-5)
Eliezer chooses a
(21:1-7)
God's initiative and
bride (24:1-67)
Expulsion of Hagar
provision (6-14)
Death of Abraham
and Ishmael, and
Repetition of
(25:1-10)
treaty at Beersheba
promise and
(8-34)
return (15-24)
INTRODUCTION:
Chapters 20 through 25 depict the last 55 years of
Abraham's life, a period brightened by the presence of his heir. However,
these years were not without shadows. Once more Abraham nearly jeop-
ardized the fulfillment of the promised seed (20:1-18). With moist eyes and
heavy heart he had to send away Ishmael (21:8-20). Then his faith was
tested severely when God commanded him to sacrifice the long-awaited
son of promise (22:1-18). It was in the region of Moriah, where later the
temple stood and near where Golgotha's cross was planted, that both father
and son reached the height of faith and the Lord demonstrated the way that
He was to provide for sinners. Once more dark clouds gathered when Sarah
was laid to rest. But beautiful and kind Rebekah helped bring back the
sunshine. Thus the stage was set for Jacob, whose story and that of his son,
Joseph, will take up the remaining chapters of the book of Genesis.
62
DAY
pozi
raV
.nnanns I
FMB
ABRAHAM'S WANDERINGS
4NVN
THE N
BGE:B
(SEE GENESIS 20;a!)
ossitdo50thloco
a
I
sla
nd
.
015nIpagai of
Hagdr and
nadi
Soni.o.
ILNGLISI1 MILES
f
*0 a I*
r
_---
,—
,
c.
.
„..,.„--
To Desert botwoon
-
1...
Koclash and Shun
--"....-
Hong district of
Horn and l•hrna•I
ltamtraCto uttabi
Lesson
I. ISAAC'S BIRTH (Gen. 20:1-21:34).
1. The Promise Once More in Jeopardy (Gen. 20:1-18).
Soon after the destruction of Sodom and Gomorrah, Abraham moved to
a region near the border of Egypt, approximately 80 miles southwest from
Hebron, before traveling north to Gerar located in a fertile valley south of
Gaza. (See map.) The city state of Gerar was then ruled by a Philistine
prince whose name or title was Abimelech.
After Abraham had reached another summit of faith, what incident
caused him to fall? Verses 1-13.
How does this account illustrate the words recorded in 1 Corinthians
10:12?
How did the incident recorded in Genesis 20 give Satan opportunity to
thwart God's plan to bring about the birth of the promised seed?
With years of patient waiting behind him, and now on the verge of the
birth of Isaac, Abraham and Sarah surrendered once more to deviousness
(verse 12). (See Gen. 12:10-20.) Had God not interposed to secure Sarah's
release (verses 3, 6, 7, 18) Abraham would have lost both his wife and the
prospects of the promised seed. Again lack of faith jeopardized their
hopes.
What is so ironical about Abraham's prayer for Abimelech? Gen. 20:17.
63
tilkp Uitnnib
) di RAD
Lesson
Abraham, the embarrassed and erring prophet of God, was reprimanded
by a Philistine king who seemed more righteous than the patriarch (verses
5-10).
DAY
2. The Birth of Isaac (Gen. 21:1-7).
Only when Abraham's human schemes and ingenuity had failed could
God's intervention be appreciated fully and what seemed laughable become
believable reality. Abraham, the centenarian (verse 5), finally received the
long-awaited son and heir.
How did Sarah respond to the birth of her child? Verses 6, 7.
The birth of Isaac (whose name means "he laughs" and reminds readers
of Abraham's and Sarah's laughter, see 17:17; 18:12, 13) became the occa-
sion for great joy.
3. Hagar and Ishmael Expelled; the Treaty at Beersheba (Gen. 21:8-34).
To what did the tensions developing between Ishmael and Isaac finally
lead? Verses 8-10.
In view of the fact that Sarah had initially instigated the union between
Abraham and Hagar, her demand to expel Hagar appears cruel.
How did God ease Abraham's trauma over the banishment of Ishmael?
What assurance did He give the anxious father? Verses 11-13.
Ishmael had lived for about 17 years with his father Abraham. How could
Abraham abandon Ishmael? What a price the old patriarch had to pay for
his compliance with the hasty wishes of Sarah!
How did Paul describe the incompatibility between Abraham's natural
and spiritual descendants, and what application did the apostle make? Gal.
4:28-31.
"Sarah saw in Ishmael's turbulent disposition a perpetual source of
discord."—Patriarchs and Prophets,
p. 146. The later history of clashes
between the two descendants of Abraham bears out her concern.
Notice the contrast in attitudes between God and Sarah toward the
outcasts. Gen. 21:14-21.
What observations led Abimelech to enter into a friendship treaty with
Abraham at Beersheba? Verses 22-32.
64
lkstram
laba? atiunalb
DAY IL THE ULTIMATE TEST OF FAITH (Gen. 22:1-24).
1.
The Divine Summons and the Journey to Moriah (verses 1-5).
In spite of the admirable trust that Abraham often displayed (12:1-4;
15:1-6) his faith had not been perfect. On a number of occasions Abraham
had shown a lack of trust. He had deceived Pharaoh and Abimelech and
had had a liaison with Hagar. In order for him to become truly the "father
of all them that believe" (Rom. 4:11) Abraham had to experience one of
the most severe trials of faith that anyone ever has experienced.
What harrowing test was laid upon the aged Abraham? Gen.
22:1, 2.
This was the eighth scripturally recorded message from God to Abra-
ham. (See Acts 7:2; Gen. 12:1; 13:14; 15:1; 17:1; 18:1; 21:12.) Consequently,
he had no doubt as to who it was that spoke to him.
REACT: Read the following and try to imagine the thoughts that raced
through Abraham's mind and the emotions that filled his heart.
"The loss of such a son by accident or disease would have been heart
rending to the fond father; it would have bowed down his whitened head
with grief; but he was commanded to shed the blood of that son with his
own hand. It seemed to him a fearful impossibility."—Patriarchs
and
Prophets,
p. 148.
Tormented by doubt, despair, and anguish, and subjected to satanic
insinuations, Abraham sought for a divine confirmation. (See
Patriarchs
and Prophets,
p. 148.) But God remained strangely silent. There was no
relief. Not even Isaac's mother could be told for fear that she might hinder
the patriarch. Abraham knew God's voice and was aware that he must obey
without delay.
What do the words that Abraham spoke to the two servants indicate about
his faith? Gen. 22:5.
Although tortured by questions and heartbreak, Abraham strengthened
himself for his unwelcome task by dwelling upon the evidences of God's
goodness and faithfulness in the past. Tested to the breaking point, he rose
to an incredible height of faith and thus became the "father of the faithful."
His love and faith for God was manifested in his journey to Mount Moriah.
2.
God's Initiative and Provision (Gen. 22:6-14).
How is Abraham's faith further revealed in verses 6 through 8? (Compare
with Heb. 11:17-19.)
Isaac's endearing address, "my father," and his question concerning the
whereabouts of the sacrifice (Gen. 22:7) pierced the old man's heart and
65
U
-
.52tatimia
•ca UM
elicited a response full of prophetic hope (verse 8). Tremblingly, Abraham's
faith reached out, clutching the hope that the same miraculous power that
had given life to Isaac would restore him to life again.
What do verses 9 and 10 disclose about Isaac?
"It was with terror and amazement that Isaac learned his fate, but he
offered no resistance....
"And now the last words of love are spoken, the last tears are shed, the
last embrace is given. The father lifts the knife to slay his son, when
suddenly his arm is
stayed."—Patriarchs and Prophets,
p. 152.
DAY
What did the Lord do at that critical moment to save Isaac and provide a
5
substitute? Verses 11-14.
"Abraham was human; his passions and attachments were like ours; but
he did not stop to question how the promise could be fulfilled if Isaac should
be slain. He did not stay to reason with his aching heart. He knew that God
is just and righteous in all His requirements, and he obeyed the command
to the very
letter."—Patriarchs and Prophets,
p. 153.
Isaac's ready submission typified the future submission of the Son of
God. Once more in the region of Moriah, on a hill called Golgotha, a
Father was to surrender His life in His Son. While Moses, looking forward
by faith, wrote, "On the mountain of the Lord it
will be
provided" (verse
14, NIV), we can exclaim in adoration and gratitude, "On the mountain of
the Lord
it has been
provided."
THINK IT THROUGH: How is the proper relationship between faith and
works revealed in this experience?
"There are many who fail to understand the relation of faith and works.
They say, 'Only believe in Christ, and you are safe. You have nothing to do
with keeping the law.' But genuine faith will be manifest in obedience. Said
Christ to the unbelieving Jews, 'If ye were Abraham's children, ye would
do the works of Abraham.' John
8:39."—Patriarchs and Prophets,
pp. 153,
154.
3. Repetition of the Promise and the Return to Beersheba (Gen.
22:15-24).
How did God reward Abraham's supreme demonstration of faith in
action? Verses 15-18.
The "angel of the Lord" called attention twice to Abraham's obedience
as the reason for the blessings pronounced (verses 16, 18). Because Abra-
ham had demonstrated that he was trusting and trustworthy, God was able
to bless him. For the first time, God mentioned possession of "the gate of
66
Lesson
tik3 1.110Mp117 CII MEW
his enemies" (verse 17). Subsequent to Abraham's and Isaac's joyful return
to Beersheba, news about their relatives in Mesopotamia reached the
patriarch, thus introducing contact that led to Rebekah becoming the wife
of Isaac (verses 19-24).
DAY HI. THE DEATH OF ISAAC'S PARENTS AND HIS MARRIAGE TO
REBEKAH (Gen. 23:1-25:10).
1.
The Death of Sarah (23:1-20).
Under what sad circumstances did Abraham acquire his first piece of real
estate in the Promised Land? Verses 1-20.
Abraham had returned to the land of Canaan and lived at Kiriath-arba,
later known as Hebron. While Amorites had been in control of this region
during Abraham's earlier residence, now Hittites dominated the territory.
This changeover of nationalities is evidenced in the trading customs men-
tioned during the purchase of the burial ground for Sarah.
Sarah can be included among those whose faith looked forward to
dwelling forever in a "better country." (See Heb. 11:13-16.)
2.
Eliezer Chooses a Bride for Isaac (Gen. 24:1-67).
What request did Abraham make of his faithful servant, Eliezer? Verses
1-9.
Three years after the death of Sarah, Abraham made preparations for
the marriage of his son. Isaac trusted divine providence and his father to
find a suitable wife.
Why did Abraham advise Eliezer to choose a wife from among his relatives
rather than from the daughters of Canaan? Gen. 24:3, 4. (Compare with
Deut. 7:3, 4; 1 Kings 11:4; 2 Cor. 6:14.)
"The happiness and prosperity of the marriage relation depends upon
the unity of the parties; but between the believer and the unbeliever there
is a radical difference of tastes, inclinations, and purposes. They are serving
two masters, between whom there can be no concord. However pure and
correct one's principles may be, the influence of an unbelieving companion
will have a tendency to lead away from God
."—Patriarchs and Prophets,
p.
174.
What does the sequel of this story reveal about Eliezer's character? Gen.
24:12, 26, 33, 52, 56.
67
Ualmrab di ROD
Ilamm
How was Abraham's faith and Isaac's trust in the providence of God
rewarded? Verses 16, 19, 58, 67.
Rebekah was beautiful, kind, resolute, and both loving and lovable. "Let
parents seek, in their own character and in their home life, to exemplify the
love and beneficence of the heavenly Father. Let the home be full of
sunshine. This will be worth far more to your children than lands or money.
Let the home love be kept alive in their hearts, that they may look back
upon the home of their childhood as a place of peace and happiness next to
heaven. The members of the family do not all have the same stamp of
character, and there will be frequent occasion for the exercise of patience
and forbearance; but through love and self-discipline all may be bound
together in the closest
union."—Patriarchs and Prophets,
p. 176.
3. The Death of Abraham (Gen.
25:1-10).
After Abraham had appointed Isaac as his undisputed legal heir, and had
sent his other sons away richly laden with gifts, he died at the age of 175
(verses 1-8). Ishmael and Isaac buried their father in the purchased tomb
where Abraham had buried Sarah (verses 9-11).
Before proceeding with the line of the faithful, the writer of Genesis, in
his characteristic fashion, first lists the generations of those who will fade
from our view (verses 12-18). In the next lesson we begin to take up in detail
the story of Isaac and his descendants.
FURTHER STUDY AND MEDITATION:
Patriarchs and Prophets,
pages
145-155 and 171-176;
S.D.A. Bible Commentary,
comments on Genesis
20:1-25:18.
SUMMARY:
Abraham and Isaac stand out as the ancestors of the faithful,
demonstrating that, regardless of the cost, God and His will had preemin-
ence in their lives. God can be trusted, for He provided a ram, and
ultimately the Supreme Sacrifice to assure the redemption of the lost race.
How different is the early life of Jacob, which we will begin to study next
week.
APPLICATION:
Consider how distrust in God's power can jeopardize the
plans and purposes He has for our lives and thus bring heartache to others.
o
While I may never be asked to demonstrate the heights of Abraham's
faith, how willing am Ito manifest my commitment to God?
o
Am I ready to reveal my love to God in obedience and exhibit my faith
by my actions?
o
Am I willing to be guided in the choice of a life partner or friends and
associates?
o
Does my home exemplify the love and beneficence of my heavenly
Father, and is it full of sunshine?
o
What values do my children derive from their home?
68
t
gairGalbx
RI
I
The Price of Duplicity
THIS WEEK'S STUDY: Genesis 25:19 through 29:30.
DAY MEMORY TEXT: "Behold, I am with thee, and will keep thee in all
places whither thou goest, and will bring thee again into this land; for
I will not leave thee, until I have done that which I have spoken to thee
of" (Gen. 28:15).
CENTRAL THOUGHT:
His deception in obtaining the birthright blessing
not only revealed a blemish in Jacob's character but also cost him his peace
for years to come. However, divine grace sought out the repentant sinner
and assured him of acceptance, forgiveness, and guidance.
OVERVIEW: Gen. 25:19-29:30
Esau and Jacob
(25:19-34)
Isaac and
Abimelech
(26:1-35)
Faithless
Schemes
(27:1-46)
Jacob's Flight
(28:1-29:30)
Birth of twins
(19-26)
Contrast be-
tween twins
(27-34)
Deceit and
treaty (1-33)
Esau's
marriages
(34, 35)
Jacob asks for
the blessing
(1-29)
Esau's arrival
and results
of duplicity
(30-46)
Departure
and dream
(28:1-22)
Arrival and
marriage
(29:1-30)
INTRODUCTION:
The story of Jacob begins with a divine oracle and the
birth of the twins, Esau and Jacob. Although Jacob's life virtually spans
the rest of the book of Genesis, the more specific story of his life may be
divided into three broad sections that can be designated the Jacob-Esau
episode (chapters 27, 28), the Jacob-Laban episode (chapters 29-31), and
another Jacob-Esau episode (chapters 32-35). These episodes are linked
together by two major encounters that Jacob had with the Lord. The first
of these occurred at Bethel when Jacob left the Promised Land and fled
from Esau (28:10-22). The second encounter took place when the patriarch
wrestled with a divine Being as he reentered the Promised Land to face
Esau (32:6-30). At that time the Lord changed Jacob's name to Israel and
reaffirmed the Abrahamic blessing to him (35:9-12).
Our study of the story of Jacob will be divided into two parts. This week
we will focus on the first 80 years or so of Jacob's life.
69
1
DAY I. ESAU AND JACOB (Gen. 25:19-34).
,k1
1.
The Birth of the Twins (verses 19-26).
Verses 19 through 26 are out of place chronologically. They are placed at
this point in order to preserve continuity in the account of Jacob's life.
Although Abraham's death at 175 is mentioned in Genesis 25:7-11, the
patriarch was 160 years old when the twins were born, for Isaac was 60
years old when Rebekah gave birth to Esau and Jacob (verse 26).
How long did Rebekah have to wait before her prayer for children was
answered? (Compare verses 20, 21 with verse 26.)
How did God explain to Rebekah the worrisome jostling that she experi-
enced during pregnancy? Verses 22, 23.
The prediction that the older (Esau) would serve the younger (Jacob)
explains to some extent Rebekah's desire to see Jacob receive the birthright
and helps us understand Isaac's ultimate decision not to renege on his
blessing (27:33; compare with Rom. 9:10-12). The name
Esau
probably is
related to the Hebrew word for "hairy" (verses 24, 25), and
Jacob
means
literally "he grasps the heel" and figuratively "he deceives." (See Gen.
25:26; 27:36.)
2.
Contrasts Between Jacob and Esau (Gen. 25:27-34).
What difference in life-style between the two brothers is indicated in verse
27?
What does the birthright incident reveal about the characters of Esau and
Jacob? Verses 28-34. (Compare Heb. 12:16, 17.)
While Jacob's conduct was deplorable as he endeavored by his scheming
to secure the privileges that had been promised in the Lord's prediction
(verse 23), Esau's trifling attitude also must be deplored. The birthright
was a status normally enjoyed by the firstborn that entitled him to both
material and spiritual blessings. (Compare Deut. 21:17.) However, to the
restless, unrestrained, self-indulgent, and impatient Esau the momentary
satisfaction of his immediate desires and needs was of greater value than
any far-off blessing hidden as yet to sight. All that he cared for was that
which presently satisfied his senses of sight and taste (Gen. 25:30-32).
Esau demonstrated that he was unworthy of the birthright privilege not
only by bartering it away in a most flippant manner but also by reinforcing
his choice through an oath (verse 33) and by his unperturbed departure
(verse 34). His calm and deliberate rejection of the birthright marked him
as a "profane person." (See Heb. 12:16.)
70
esson
UM
Gtrai
,
cli
lIkralDIZ
I
DAY II. ISAAC AND ABIMELECH (Gen. 26:1-35).
al
1. Isaac's Deceit and Treaty (verses 1-33).
A famine, specifically distinguished from that which drove Abraham
from Canaan to Egypt, led Isaac to the land of Gerar. Here the Lord
renewed His covenant promises of divine guidance, descendants, land, and
blessing (verses 3-6).
NOTE once again the close relationship between grace and obedience.
(Compare verse 5 with verse 24.)
How is Isaac's lack of a fully developed faith demonstrated by the sad
episode that followed the renewal of God's covenant of grace? Verses 7-11.
Sometime later Isaac's wealth increased to the point that it elicited the
jealousy of the Philistines. In order to preserve peace, Isaac moved to the
valley of Gerar and later moved again to Beersheba (verses 12-22). This
illustrates the hardship and tensions to which believers are exposed in this
sin-darkened world.
What patriarchal practice did Isaac follow after the second divine revela-
tion was accorded to him? Verses 23-25.
READ Genesis 26:26-33.
Nearly a century after the treaty that Abraham had entered into with
Abimelech, the ruler of Gerar, a later Abimelech, accompanied by a friend
and the chief captain of his army invited Isaac to enter into another sworn
peace treaty.
2. Esau's Marriages (verses 34, 35).
What do verses 34 and 35 indicate about the character of Esau?
Esau's marriages outside his family and religion added considerable
heartache to his parents and gave further evidence of his willful and
independent spirit. These character indications justify God's choice of
Jacob as covenant heir and demonstrate Isaac's injudiciousness in attempt-
ing to bestow the birthright blessing upon Esau.
DAY III. FAITHLESS SCHEMES (Gen. 27:1-46).
g
1. Jacob Deceives His Father Into Blessing Him (verses 1-29).
Isaac, who was then about 137 years of age, must have felt that he was on
71
his deathbed, even though Scripture indicates that he lived for another 43
years. (See Gen. 35:28.)
Upon what course did Isaac decide although it was contrary to the Lord's
instruction at the birth of the twins? (Compare Gen. 27:1-4 with 25:23, 28.)
Isaac permitted his tastebuds to influence his heart and conscience. He
determined to bestow the birthright blessing upon his older son in spite of
Esau's deliberate disregard of the birthright and his ill-disposed choice of
Hittite women for wives.
Realizing that her husband's plan was contrary to God's revealed will,
what scheme did Rebekah devise? Gen. 27:5-13.
As Rebekah discovered Isaac's plan to bestow the irrevocable blessing
upon her first-born, she was driven to do that which displayed her lack of
faith. Her preference for the more quiet and home-loving Jacob (25:27,
28), combined with her knowledge of his choice by God and her recognition
of Esau's irreligious and flippant disposition, led her to resort to the scheme
she developed.
How did Rebekah relieve the anxiety of Jacob who feared that his deceit
would be discovered and that his father would curse him? Gen. 27:11-13.
Bent on her immediate designs Rebekah was prepared to endure what-
ever adverse results might come. The price she paid was heavy, for she
never was to see her favorite son again.
THINK IT THROUGH: What concerned Jacob more, his sin or the conse-
quences he received as a result of his sin? Which am I most concerned about
when I sin?
How did one wrong lead to another as Jacob became more deeply involved
in his deception? Verses 14-26.
Throughout this episode Isaac relied more on his physical senses than on
God. Jacob lived up to his name. Premeditated and calculated deceit and
lies were followed even by blasphemy (verse 20).
What blessing did the deceived father bestow upon the deceiver? Verses
27-29.
As Isaac smelled the clothes Jacob wore, his mind was carried from the
present to the future. The smell of the fields suggested to him an abundance
of crops and a bounty of grain and wine (verses 27-29, 37). Jacob was
72
I Ws= OD
VW Me
a anlitilap
promised ultimate dominion over the nations, a plan that was reiterated
and enlarged upon by later prophets and poets of Israel. Under inspiration
the prophetic eye envisaged the ultimate success and supremacy of God's
people.
What vital truth seemed to have escaped the attention of the anxious
mother and her son as it appeared that the long-awaited blessing was about
to elude Jacob? Psalm 37:7, 34.
"Jacob and Rebekah succeeded in their purpose, but they gained only
trouble and sorrow by their deception. God had declared that Jacob should
receive the birthright, and His word would have been fulfilled in His own
time had they waited in faith for Him to work for them. But like many who
now profess to be children of God, they were unwilling to leave the matter
in His
hands."—Patriarchs and Prophets,
p. 180.
DAY
2. Esau's Arrival and the Results of Deception (Gen. 27:30-46).
How was Esau's earlier choice concerning the birthright confirmed?
Verses 30-40.
Pathos and pain characterize these verses as father and son recognized
Rebekah's and Jacob's deception. However, Esau still was more concerned
about the result of his frivolity than he was about his sin. Although Jacob
had deluded both father and brother, he merely had claimed the blessing
that Esau had bypassed so carelessly.
ILLUMINATION:
"As Esau awoke to see the folly of his rash exchange
when it was too late to recover his loss, so it will be in the day of God with
those who have bartered their heirship to heaven for selfish gratifica-
tions."—Patriarchs
and Prophets,
pp. 181,182.
What startling recognition led Isaac to cooperate with God? (Compare
verses 33-36 with Gen. 25:23.)
Although Isaac's words concerning his sons were predictive of their
future, the blessing upon Jacob did not represent a divine approval of
Jacob's deception, "for God is not dependent upon artifice to accomplish
His will. God did not ordain the act of deception, He overruled it. The
blessing came to Jacob, not because of deception, but in spite of it."—
S. D.A. Bible Commentary, vol. 1,
p. 379.
What led to Rebekah's suggestion that Jacob should leave for the land of
her origin? Gen. 27:41-46.
Afraid that she might lose Jacob at the murderous hands of Esau,
Rebekah suggested her youngest ‘son's exile. Pretending to fear Jacob's
73
marriage to a Hittite woman, Rebekah persuaded Isaac to send Jacob on
his way.
DAY IV. JACOB'S FLIGHT (Gen. 28:1-29:30).
1.
Departure and Dream at Bethel (Gen. 28:1-22).
Note the fatherly instruction and blessing with which Isaac sent Jacob to
Mesopotamia. Verses 1-5.
Based on Jacob's age when he joined his son Joseph in Eygpt, it would
appear that Jacob was 77 years of age when he left Beersheba for his
mother's homeland. While the precise location of Paddan Aram is not
certain, it appears to designate a region in northwest Mesopotamia and
may even coincide with Haran.
What do
verses
6 through 9 demonstrate about Esau's desire to please his
parents?
Describe the content and significance of Jacob's dream at Bethel as he left
the Promised Land. Verses 10-15.
After a journey of approximately 50 miles, Jacob fell asleep at Bethel
fearing that God had forsaken him. The Lord approached him there with a
dream of a staircase linking heaven and earth. Thus God assured Jacob of
an uninterrupted fellowship between the human family on earth and the
divine Father in heaven. (See John 1:51.) Most important to Jacob, trou-
bled by remorse, was the assurance of God's presence and God's promise
to bring him back to his homeland.
How did Jacob respond to this remarkable dream? Gen. 28:16-22.
2.
Jacob's Arrival and Marriage (Gen. 29:1-30).
Encouraged by the dream of the staircase and God's assurances, Jacob
traveled the remaining 450 miles to the region of Haran (verses 1-6). Here
he met his future wife, Rachel, and his father-in-law, Laban (verses 7-14).
Compare and contrast the arrival of Jacob with that of Eliezer some 97
years before. (Compare Gen. 24:10-60 with 29:1-13.)
Having recognized the economic advantages in retaining a promising
worker such as Jacob, what proposition did Laban submit and what agree-
ment did both reach? Gen. 29:14-19.
74
IOW Di/Ny Ø1J ILVVINSy
What does verse 20 tell us about the affection of this 77-year-old suitor for
Rachel?
Jacob may have suggested the rather long period of seven years' service
to give himself time for uncomfortable relations back home to heal. Laban
saw the advantage and determined to exploit it, even forgetting the termi-
nation of the period. (See verse 21.)
DAY
Why did Jacob's dream of marrying Rachel turn into a nightmare? What
tO
do verses 22 through 24 reveal about both Laban and Leah?
Darkness of night and the bridal veil prevented Jacob from discovering
the identity of his bride. It is not impossible that Leah had developed an
affection for Jacob and therefore consented to conspire with her father
against Jacob.
After Jacob's discovery of the deception and his remonstrance with La-
ban, how did the two resolve their differences?
Verses 25-30.
In Laban Jacob had met his match. Laban's avarice, meanness, and greed
became a means of discipline that Jacob never forgot. Disregarding the
feelings of his daughters and his son-in-law, Laban thought only of his own
advancement. The entire story is a sad comment on the material God had
to use for the ancestors of His chosen people. Jacob the deceiver learned
how cruel deception can be. Leah who craved love and recognition found
that she could not take her sister's place in Jacob's affection. Nevertheless,
the story equally testifies to the triumph of God's grace and love. It
demonstrates that God can use faulty, failing, and repentant humans and
change them by His love and power.
FURTHER STUDY AND MEDITATION:
Patriarchs and Prophets,
pp. 177-
189;
S. D.A. Bible Commentary,
comments on Genesis 25:19-29:30.
SUMMARY:
As this week's study detailed the intrigue, duplicity, and
faithless schemes in the family of Isaac during the first half of Jacob's life,
we have been led to wonder at God's patience and His willingness to mold
us into what He wants us to be. Our next lesson will complete the life
journey of Isaac's youngest son, who began as Jacob and ended as Israel.
APPLICATION:
o
How would I have acted in Rebekah's and Jacob's place when Isaac
attempted to defy God's wish and bless Esau?
o
Is it ever right to resort to wrong means to bring about right ends?
o
Do I find it difficult to trust God to accomplish His purposes in His own
time and in His own way?
o
What lesson is conveyed by the fact that God demonstrated His interest
and concern to fearful and despondent Jacob at Bethel?
o
What have I learned this week that will help me to be a better Christian
witness?
75
guipthmitico Da:1 1
Pico') Beconnes Ilsrae[i
THIS WEEK'S STUDY: Genesis 29:31 through 35:29.
DAY MEMORY TEXT: "Thy name shall be called no more Jacob, but
Israel: for as a prince hast thou power with God and with men, and
hast prevailed" (Gen. 32:28).
CENTRAL THOUGHT:
The chapters to be considered this week trace
Jacob's experience from his marriage to Leah and Rachel to his return to
Bethel. His pilgrimage which began with his being a dejected man at
Bethel ends with his being an overcomer at the "house of God (Bethel)."
OVERVIEW: Gen. 29:31-35:29
Jacob's Family
(29:31-30:43)
Jacob's Flight
(31:1-55)
Jacob and Esau
(32:1-33:20)
Jacob at
Shechem
and Bethel
(34:1-35:29)
Jacob's
children
(29:31-30:24)
Jacob's wages
(30:25-43)
Plans for
return
(31:1-21)
Laban's pursuit
(22-55)
Preparations to
meet Esau
(32:1-21)
Jacob becomes
Israel (22-32)
Jacob and Esau
(33:1-20)
Dinah and
Shechem
(34:1-31)
Jacob returns
to Bethel
(35:1-29)
INTRODUCTION:
Jacob's 20 years of service in Mesopotamia were char-
acterized by jealousy, contention, and intrigue. One sister sought to outdo
the other in the number of sons she bore as both vied for first place in their
husband's affections. Son-in-law and father-in-law shone in their game of
one-upmanship with Laban manifesting interest only in his own advance-
ment. The biblical story notes more faith in potions and human schemes
than in God. Yet, these same chapters also reveal how groundless is trust in
human power and how certain is the reality of the divine promises of mercy,
forgiveness, and acceptance. At the Jabbok repentant Jacob became Israel,
and God's plan triumphed in spite of the apparently unpromising human
material with which He had to work.
DAY I. JACOB'S FAMILY (Gen. 29:31-30:43).
r
a
1. Jacob's Children (Gen. 29:31-30:24).
Jacob's marriage to two sisters, which later Mosaic law prohibited
76
1
while the first sister was alive (Lev. 18:18), was marred by a great deal of
intrigue, jealousy, bickering, and sadness.
How did God seek to foster Jacob's appreciation for Leah? Gen. 29:31-35.
In a society in which children signified God's favor and attracted the
husband's love, God blessed Leah with several children. The names given
to the children of both wives and maidservants reflect the feelings of Leah
and Rachel at the birth of those infants and testified to the contention which
existed between them. The names either are derived from or resemble the
sound of the Hebrew verbs associated with the names.
What emotions are reflected by the names of Reuben, Simeon, Levi, and
Judah? Verses 32-35.
Reuben ("see, a son") is a play on the word "[the Lord] has seen."
Simeon ("hearing") relates to "the Lord has heard."
Levi (sounds like "attached") and alludes to "my husband [will be]
joined."
Judah (sounds like "praise") and expresses the conviction, "I [will] praise
the Lord."
What contention arose between Rachel and Jacob, and how did she seek
to resolve it? Gen. 30:1-5.
Even though Rachel enjoyed all of her husband's affections, her child-
lessness attracted shame and resulted in jealousy and petulance (30:1-5).
Frustrated by her barrenness and unwilling to be outdone by her sister, she
presented her husband with her maidservant, a customed followed earlier
by Sarah.
What do the names Dan ("he has vindicated") and Naphtali ("my strug-
gle") exhibit about Rachel's feelings? Verses 6-8.
Not wishing to be excelled, Leah gave her maidservant Zilpah to Jacob.
Gad ("fortune" or "truth") and Asher ("happy") were born to this union
(verses 9-12). The names reflect Leah's fortune and happiness.
To what superstitious practice did the two sisters resort according to
verses 14 through 17?
It was an ancient belief that has persisted to our day that the plum-like
berry and fleshy root of the mandrake plant stimulate sexual desire and
induce human fertility. It is ironic that, in spite of the superstition, the herb
did not benefit Rachel. Actually, Rachel's scheme only advantaged Leah,
who was prepared to part with her son's mandrakes. The story demonstrates
that God blessed in answer to prayer in spite of superstition.
77
What significance did Leah attach to the birth of Issachar (the name
sounds like the Hebrew for "reward" or "wages") and Zebulun ("honor"
or "gift")? Verses 18-20.
Once more God blessed, not in order to sanction Leah's wrong action,
but in spite of her false belief. Leah craved her husband's acceptance and
attention. The reference to Dinah in verse 21 prepares the reader for the
unhappy incident recorded in chapter 34.
Having abandoned human schemes, to what did Rachel finally resort and
how did God respond? What hope did Rachel express in the name, Joseph
("may He add")? Gen. 30:22-24.
Joseph probably was born at the end of the 14 years of service to which
Jacob was committed in return for Leah and Rachel (verse 25).
DAY
2. Jacob's Wages (Gen. 30:25-43).
N
How did the schemers, Laban and Jacob, attempt to outsmart each other
after Jacob had requested permission for himself and his family to return to
his native country?
Verses 26-34.
The form of payment agreed on extended Jacob's stay for another six
years (31:41). Jacob's request appears magnanimous when we realize that
in the Near East "goats, as a rule, are black or dark brown, rarely white or
spotted with white, and that sheep are for the most part white, seldom
black or speckled."—S.
D. A. Bible Commentary, vol. 1,
p. 394. As Laban
would be left with all the pure-color animals the deal seemed advantageous
to Jacob's father-in-law.
How did Laban seek to prevent any off-color characteristics being bred
back into the pure-color stock? Gen. 30:35, 36.
To what ancient superstition did Jacob resort after any possible attempt
at selected breeding had been thwarted by Laban's separation of the stock?
Verses 37-43.
Jacob as well as Laban seemed to be unaware of the fact that even those
animals which appeared to be pure-color still carried in them recessive
color characteristics that could be transmitted to their offspring. Being at a
loss as to what he should do, Jacob took refuge in the mistaken belief that
vivid sights experienced by a mother during conception or pregnancy would
mark her offspring.
78
1_42=7) •
WW1)
Becomes
lsrae
While to all intents and purposes Jacob's stratagems appeared to meet
with success (verse 43), what message did God convey to the patriarch in a
dream? Gen. 31:7-12.
Jacob attributed his success to God's blessing (verses 7, 9), and the Lord
blessed him in spite of his superstitious beliefs (verse 12). Indeed, the
dream of verses 10 through 12 may have been intended to explain to the
patriarch how the recessive off-color characteristics were passed on by the
pure-color parents. God used the occasion for a miracle and blessed Jacob,
not because of his skill or ingenuity but in order to thwart Laban's exploitation.
DAY II. JACOB'S FLIGHT TO CANAAN (Gen. 31:1-55).
1.
Jacob Plans his Return (verses 1-21).
What circumstances suggested to Jacob that he should return to his
homeland? Verses 1-3. How many years did he work for Laban? Verse 41.
How did Leah and Rachel respond to Jacob's plan? Verses 4-16.
As a result of his greed Laban alienated his daughters and changed
Jacob's wages ten times. Laban's absence provided the opportunity for
Jacob to leave Mesopotamia (verses 17-21). Rachel's theft of her father's
household deities may testify to the fact that her beautiful appearance
concealed a half-converted heart. After 13 years of marriage she still had
not submitted fully to the God worshiped by her husband (verse 19).
2.
Laban Pursues Jacob (Gen. 31:22-55).
What sanctimonious accusation did Laban level against Jacob when
he overtook him after covering a distance of more than 275 miles? Verses
22-30.
Conscious of his innocence, Jacob invoked the death penalty upon the
one in whose possession the household gods were to be found (verse 32).
While such a penalty was in harmony with Mesopotamian law, it was as
foolish and rash a decision as was that of Jacob's sons years later (Gen.
44:9). Rachel's ruse demonstrated that she was the daughter of Laban,
partaking of his character (Gen. 31:32-35). Since Laban was unable to
support any of his charges, Jacob reprimanded his father-in-law angrily and
attributed his own success to the God of his father (verses 36-42).
What was the last contact mentioned in the Bible between the family
members in Mesopotamia and Canaan? Verses 43-55.
79
DAY III. JACOB AND ESAU (Gen. 32:1-33:20).
51
1. Preparations to Meet Esau (32:1-21).
Before returning to Bethel Jacob prepared to be reconciled with his
brother. (Compare Matt. 5:23, 24.)
How did God attempt to comfort Jacob, who was burdened by guilt and
fear? Gen. 32:1,2.
Frightened by the reported advance of Esau with 400 men, what
preparations did Jacob make in order to be reconciled with his brother?
Verses 3-21.
THINK IT THROUGH: Was Jacob's strategy a substitute for faith or a tool
in the hands of faith?
2. Jacob Becomes Israel (Gen. 32:22-32).
Another significant encounter with God took place as Jacob stood on the
borders of the Promised Land and prepared to face his brother again.
What is the significance of the unusual experience Jacob had after he had
sent his family and possessions across the river Jabbok? Verses 22-26.
(Compare Hosea 12:4.)
Standing on the borders of Canaan, suffering with guilt, remorse, and
doubt, Jacob longed for a sense of total acceptance with God and his
brother Esau. Jacob knew that it was his past sin that had now put at risk
his loved ones, who already had crossed the waters of the Jabbok. As
he recalled the scenes of the past he suddenly was attacked. (See Gen.
32:24-26.)
What hints in verses 25 through 30 indicate Jacob's gradual recognition
of the true identity of his opponent?
As Jacob perceived that he had struggled with a supernatural being, he
pleaded for a blessing (verse 26). His petition and perseverance were
rewarded by a change of name. No longer would his name be Jacob ("to
seize the heel" and by extension "to overreach" or "to deceive"). Now it
would be Israel ("he strives with God"). (See verse 28.)
Why did Jacob call the location of this experience Peniel ("face of God")?
Verse 30.
80
ItintD ntrcraw)
Jacob had met God face to face and lived to tell about the encounter.
Both at Bethel 20 years earlier and now at Peniel he received the assurance
of God's presence. However, the much more intimate experience at Peniel
prepared Jacob to enter the Land of Promise as a man of faith. This last
encounter with God was memorialized in the names Israel and Peniel, and
in the custom of not eating a specific sinew of animals slaughtered for food
(verses 31, 32).
3. Jacob and Esau (Gen. 33:1-20).
What touching scene is recounted in verses 1-7? (Compare Luke 15:20.)
Jacob's name had been changed to Israel because he had struggled "with
God and with men" (Gen. 32:28). His encounter with God was followed by
his meeting with his brother. How sweet was the sense of grace and
forgiveness that Jacob felt. Former hostilities were washed away by a flood
of tears as the brothers embraced in love and reconciliation. Esau's accep-
tance of the droves of animals that Jacob had sent ahead of his group sealed
the brothers' reconciliation (Gen. 33:8-11).
What was behind the way Jacob expressed his relief at Esau's forgiveness
and acceptance? Verse 10. (Compare with 32:30.)
"Esau's friendly greeting called to mind the divine promise so recently
accorded Jacob, and in Esau's face he could read its gracious fulfillment.
These words of Jacob reflect his profound gratitude for the obvious
Presence that attended him on his
way."—S.D.A. Bible Commentary,
vol.
1, p. 409.
In what way is Jacob's exemplary concern for those in his care worthy of
emulation by both parents and church leaders today? Gen. 33:12-14.
DAY IV. MASSACRE AT SHECHEM AND ISRAEL'S RETURN TO
rfi
BETHEL (Gen. 34:1-35:29).
1. Dinah and the Shechemites (34:1-31).
While living in Succoth and Shechem Dinah grew into womanhood. What
sad incident in the city of Shechem led to treachery, massacre, and renewed
fear? Gen. 34:1-31.
The events recorded in chapter 34 are a sad commentary on Jacob's delay
in fulfilling completely the vows He had made to God at Bethel. (See Gen.
28:20-22.)
81
2. Return to Bethel (Gen. 35:1-29).
In direct answer to the divine summons Jacob prepared to return to
Bethel where his pilgrimage had begun many years before (verse 1).
What call for revival and reformation did Jacob address to his family
before returning to Bethel? How did he make good his earlier vow at Bethel?
Verses 2-7.
How did God honor His returning son? Verses 9-15.
It is obvious that even after the encounter with God at Peniel Jacob still
was given to the failures common to man. The cost he had to pay for
spending so much time living close to the Canaanites at Shechem might
have been avoided had he repaired to Bethel immediately. The remainder
of chapter 35 records the birth of Benjamin ("son of my right hand"),
Rachel's death and burial, Reuben's heinous sin that cost him his birthright
privileges, the joyous reunion between Isaac and Jacob, and an advance
notice of Isaac's death. In fact, Isaac lived another 12 years after Jacob's
return.
To the Jacob-Esau episode is appended a genealogy of Esau (chapter 36)
in which the writer of Genesis summarily lists in characteristic fashion the
generations of that part of the family that will fade out of the picture before
the story of the chosen family is resumed.
DAYFURTHER STUDY AND MEDITATION:
"The greatest victories to the
2
church of Christ or to the individual Christian are not those that are gained
by talent or education, by wealth or the favor of men. They are those
victories that are gained in the audience chamber with God, when earnest,
agonizing faith lays hold upon the mighty arm of
power."—Patriarchs and
Prophets,
p. 203.
Read also
Patriarchs and Prophets,
pp. 190-203 and
S. D.A. Bible Com-
mentary,
comments on Genesis 29:31-35:29.
SUMMARY:
After many years of anxiety, distress, and character growth,
Jacob concluded his pilgrimage where it had begun. The deceiver had
become an overcomer who had discovered that God and His word can be
trusted.
APPLICATION:
o
When tempted to succumb to the burden of guilt and remorse, what
lesson can I learn from Jacob's experiences at Bethel and Peniel?
o
Am I sustained in my daily conflicts by the assurance that heaven and
earth would sooner pass away than the divine promises fail?
o
In what sense does Jacob's night of wrestling and anguish represent a
trial through which God's people must pass before Jesus returns? (Com-
pare
Patriarchs and Prophets,
p. 203.)
o
What can I learn from the concern Jacob had for the welfare of his
children and the young among his flock?
82
4,
2
From Prison Cen
ito Pailace
THIS WEEK'S STUDY: Genesis 37:2 through 41:40.
MEMORY TEXT: "There is none greater in this house than I; neither
111
hath he kept back any thing from me but thee: because thou art
his wife; how then can I do this great wickedness, and sin against
God?" (Gen. 39:9).
CENTRAL THOUGHT:
Although cruelly treated by his brothers, harshly
repaid for years of dedicated service to Potiphar, and forgotten by one he
had sought to comfort, Joseph never lost faith in the God who "was
preparing him in the school of affliction for greater usefulness, and he did
not refuse the needful
discipline."—Patriarchs and Prophets,
p. 218.
OVERVIEW: Gen. 37:2-41:40
Dreams and
Potiphar's
Cupbearer
Pharaoh's
Deportation
Home
and Baker
Dreams of
(37:2-38:30)
and Prison
(40:1-23)
Cows and Corn
(39:1-23)
(41:1-40)
Hated by
From slave to
Incarcerated
Content of
brothers
chief steward
officials
dreams
(37:2-11)
(1-6)
(1-22)
(1-24)
Sold by
Joseph's
Forgotten hero
Meaning of
brothers
temptation
(23)
dreams
(37:12-36)
(7-12)
(25-32)
Judah and
Joseph in
Need for
Tamar
prison
action
(38:1-30)
(13-23)
(33-40)
INTRODUCTION:
Although chapters 37 through 50 continue the history
of Jacob and his family (37:2) it is Joseph who predominates as the central
figure in the narrative. Although special mention is made of Jacob, he
remains in the background until his death (49:33). Special attention also is
given to Reuben (37:21, 22; compare with 42:22, 37), Judah (37:26, 27;
38:1-30; 43:3-10; 44:16-34), and Simeon (42:24, 36; 43:23). However, the
focus throughout these chapters rests on Joseph, the older son of Jacob's
favorite wife, Rachel.
In this lesson we examine Joseph's life, beginning with the reasons for
his sale into captivity as a 17-year-old (37:2) and ending with his release 13
83
DAY
years later (41:46). At the time Joseph was sold into slavery his father Jacob
was 108 years old, while Isaac his grandfather was 168. The narrative tells
of three sets of double dreams in which the second pair (chapter 40) sets
the stage for the third, and the third leads to the fulfillment of the first set
of dreams. The accurate fulfillment of Joseph's interpretation of the cup-
bearer's dream led the cupbearer to introduce Joseph to Pharaoh. Then
the fulfillment of the prediction of the years of plenty followed by the years
of famine, that was given in Pharaoh's dreams, led to Jacob and his sons
coming to Egypt.
However, cruel depths of servitude and imprisonment preceded the lofty
heights that Joseph achieved in Pharaoh's palace. Joseph's faith in God, his
unfailing patience when cruelty came in spite of impeccable integrity, and
his readiness to accept divine discipline trustingly opened the way for the
future prosperity and honor that came to Joseph and his family.
I. DREAMS AND DEPORTATION (Gen. 37:2-36).
1.
Hated by His Brothers (verses 2-11).
THINK IT THROUGH: What lay behind the jealousy and hatred that
Jacob's sons demonstrated for Joseph? Was their enmity totally unjustified?
2.
Sold by His Brothers (verses 12-36).
The hostility noted in verses 2 through 11 forms the background to the
actions recorded in the remainder of the chapter. In search of new pastures,
the sons of Jacob traveled more than 70 miles north from Hebron past
Shechem to one of the best grazing areas of Palestine near Dothan. Jacob,
remembering well the cruel massacre of the Shechemites (chapter 34),
feared for the safety of his sons and sent Joseph to inquire into their welfare
(verses 12-14).
With unabated hatred, aggravated by Joseph's dreams and intensified by
the favor shown in the gift of the special tunic (verse 23), Joseph's brothers
decided to rid themselves permanently of the source of their irritation.
How did the suggestion of Jacob's son, Reuben, modify their plot? Verses
20-22.
Callously disregarding their brother's piteous pleas for his life (Gen.
42:21,22), the brothers settled down to a meal. Then they noticed a caravan
of traders passing by on the nearby trade route linking Palestine and Egypt
via Dothan.
What incredible plan that Judah initiated did the brothers agree upon
and why? Gen. 37:26-28.
This is the first slave sale recorded in Scripture. Its cruelty exceeds that
of most sales into slavery. Jacob's sons, ignoring the terror in their brother's
84
DAY
eyes, traded one of their own kin. Similar barbarity was endured by our
Elder Brother centuries later when, betrayed by one of His brothers, He
was sold unto death for the price of a slave.
What can we learn from the additional way that the lack of Joseph's
brothers' natural affection was manifested? Verses 29-35.
Although Reuben was distraught over Joseph's disappearance, he chose
to cooperate in the wicked plot to hide the deception. Because courage and
cruelty seldom mix, Jacob's sons apparently sent someone else to deliver
Joseph's tunic to their father (verse 32). The erstwhile deceiver was de-
ceived once more as he looked upon the torn and bloody garment that he
had given to his favorite son. Although Jacob's sons "had looked forward
to this scene with dread, ... they were not prepared for the heart-rending
anguish, the utter abandonment of grief, which they were compelled to
witness."—Patriarchs and Prophets,
p. 212.
DAY IL JOSEPH IN POTIPHAR'S HOME AND IN PRISON (Gen. 39:1-23).
1. From Slave to Chief Steward (verses 1-6).
The caravan holding Joseph captive passed the hills where Jacob's tents
stood. For a time the teenager "gave himself up to uncontrolled grief and
terror."—Patriarchs and Prophets,
p. 213. However, Joseph, remembering
Jacob's stories about God's love and constancy shown to Abraham, Isaac,
and himself, decided to trust the Lord and act as a citizen of the kingdom
of heaven. With Joseph's descent into Egypt divine Providence prepared
the way for the deliverance of Jacob's family and for the foreign domination
that Abraham's children were to experience until the sin of the Amorites
in Canaan had reached its full measure (Gen. 15:13-16).
What kind of person was Potiphar? (Compare Gen. 39:1 with 37:36.)
Potiphar, a name also found on Egyptian monuments, was a high court
official and chief of Pharaoh's bodyguard. The fact that Potiphar is said to
be an Egyptian suggests that Joseph's abduction took place when a non-
Egyptian dynasty ruled the region of the Nile. If the dynasty were Egyptian,
there would be no point in mentioning that an officer was an Egyptian.
How is Joseph's growing success in Potiphar's household indicated in
verses 2 through 6, and to whom is it attributed?
Repeatedly, Moses draws attention to the fact that the Lord was with
Joseph (verses 2 and 3), that He gave him success, and blessed the Egyp-
tian's household because of his Hebrew slave (verse 5).
85
2.
Joseph's Temptation (Gen. 39:7-12).
Rachel's son was as attractive as his mother had been (compare verse 6
with Gen. 29:17), and his handsome appearance did not escape the notice
of his master's wife. At the height of Joseph's success, Potiphar's wife
sought to seduce the young man by exerting persistent pressure through
flattery, daily advances, and finally an open attack.
How did Joseph respond to the sudden strong and seductive advances of
Potiphar's wife? Gen. 39:8-12.
DAY READ Genesis 38.
What if a Reuben or a Judah had been in Joseph's place? Genesis 38
interrupts the Joseph story in order to contrast the immorality of Joseph's
betrayer, Judah, with the rectitude of the betrayed. Chapter 38 also helps
us understand "that the sons of Jacob, forgetting the sacred vocation of
their race, were in danger of perishing in the sins of Canaan. Had not God
in mercy interposed to bring about the removal of the whole house of Jacob
to Egypt, the chosen race might have succumbed to the corrupting influence
of Canaanite customs. Thus, ch. 38 is an integral part of the early history of
Israel
."—S.D.A. Bible Commentary, vol. 1,
p. 434.
Joseph determined to preserve his purity and integrity regardless of the
cost. His only safety lay in distancing himself from the source of temptation.
What principle that Joseph expressed still helps preserve us from falling
prey to temptation? Gen. 39:9.
"Joseph's answer reveals the power of religious principle. He would not
betray the confidence of his master on earth, and, whatever the conse-
quences, he would be true to his Master in heaven. Under the inspecting
eye of God and holy angels many take liberties of which they would not be
guilty in the presence of their fellow men, but Joseph's first thought was of
God. 'How can
I
do this great wickedness and sin against God?' he
said."—Patriarchs and Prophets,
p. 217.
3.
Joseph Placed in Prison (Gen. 39:13-23).
How were Joseph's faithful service and integrity rewarded? Verses 13-20.
(Compare Ps. 105:18,19.)
Her advances repeatedly rejected, the immoral infatuation of Joseph's
temptress turned to hatred and scorn. Not only did she hold her husband
responsible for the alleged assault but she also spoke derisively of Joseph
as "the Hebrew slave" (verse 17). The fact that Potiphar spared his servant's
life for a crime punishable by death may indicate that he questioned the
accusation.
86
Instead of succumbing to abject despair and harboring bitterness to God
and to the people who had wronged him for this renewed injustice, what
attitude did Joseph display in the prison cell? Verses 21-23.
It is significant that Joseph's trust in the Lord enabled him to make
himself useful in prison. The fact that the Lord was with him, blessed him,
and gave him success, first recorded in verses 2 through 6, is repeated in
verses 21 through 23 and surrounds, like an envelope, the episode with
Potiphar's wife. As Potiphar before, so now the prison warden entrusted
his affairs to Joseph, knowing that success would attend his management.
DAY III. THE CUPBEARER AND THE BAKER (Gen. 40:1-23).
1.
Dreams of Two Imprisoned Officials (verses 1-22).
Both the baker and the cupbearer were high-ranking officials at Pha-
raoh's court. (Compare Neh. 1:11.) They may have been accused of a plot
to overthrow Pharaoh and for this reason had been placed in the custody of
Potiphar, the commander of the royal bodyguard. (Compare verses 3 and 4
with 39:1.) Potiphar placed them in the same prison where Joseph was
held. Joseph had just been promoted to manager of the prison, but because
the cases of these two "were still under investigation, and they themselves
were high officers of the state, he charged Joseph to wait upon them and
act as their attendant."—S.D.A.
Bible Commentary, vol.
1, p. 442.
What further light do verses 6 through 8 shed upon Joseph's character
and disposition? (Compare also
Patriarchs and Prophets,
p. 218.)
THINK IT THROUGH: Were I like Joseph innocently imprisoned, would I
display the same kindly attitude and interest in the welfare of those I might
be asked to serve?
Upon hearing and interpreting the dream (verses 9-13), what request did
Joseph offer and what reason for his petition did he present before the
cupbearer? Verses 14, 15.
Having heard Joseph's favorable interpretation of the cupbearer's dream,
the baker recited his dream also and asked for an interpretation (verses 16-
19). Three days later when the interpretations were shown to be accurate
(verses 20-22) Joseph's words to the cupbearer "to lift up thine head" were
fulfilled in the cupbearer's happy release (verses 13, 20; compare with
2 Kings 25:27). But similar words used in interpreting the baker's dream
meant tragic beheading for the baker (verses 19, 22).
2.
The Forgotten Hero (Gen. 40:23).
In what way does Genesis 40:23 illustrate a common human failing?
87
The cupbearer's release not only must have raised Joseph's hopes for his
own release but also must have strengthened his expectations of seeing the
fulfillment of his own dreams. How devastating, then, must have been the
realization, confirmed by the passing days, months, and years, that he had
been forgotten.
Misfortune seems to have dogged Joseph's footsteps, and questions
about the leading or even the presence of God must have come often to his
mind. How many promises made under unfavorable circumstances have
been forgotten when situations have changed. Sadly, sometimes when
people are promoted to positions of importance today they tend to forget
their "humbler" friends and circumstances.
DAY IV. PHARAOH'S DREAMS OF COWS AND CORN (Gen. 41:1-40).
15}
1. Content of the Dreams (verses 1-24).
This chapter introduces us to a typical Egyptian setting. We read of cows
cooling off as they stand half submerged in the river. Reed grasses are
mentioned. And Joseph shaves as he leaves prison (Semites are identifiable
in Egyptian drawings because they wear beards). Because Egyptians re-
garded the Nile as the source of life, the portrayal of lean cows coming up
from the river must have presented a real problem.
Read the dreams and note the reasons for Pharaoh's frustrations. Verses
1-8.
How did Joseph's interpretation of the dreams two years before in the
prison set the stage for his introduction to Pharaoh? Verses 9-15.
Why did Joseph give the testimony recorded in verse 16? (Compare also
Gen. 40:8 and Dan. 2:26-28.)
2. The Meaning of Pharaoh's Twin Dreams (Gen. 41:25-32).
What interpretation did Joseph offer, and what did the repetition of the
dream in another form to Pharaoh signify? Verses 25-32.
THINK IT THROUGH: Was this predicted famine a divine judgment that
was brought about as the result of sin and apostasy, or did God send it
because He had some other specific purpose in mind?
DAY
3. Need for Action (Gen. 41:33-40).
171
"The interpretation was so reasonable and consistent, and the policy
which it recommended was so sound and shrewd, that its correctness could
not be
doubted."—Patriarchs and Prophets,
p. 221.
88
What led to Pharaoh's choice of Joseph to become his second in command?
Verses 37-40.
"How was Joseph enabled to make such a record of firmness of character,
uprightness, and wisdom?—In his early years he had consulted duty rather
than inclination; and the integrity, the simple trust, the noble nature, of the
youth bore fruit in the deeds of the man. ... Faithful attention to duty in
every station, from the lowliest to the most exalted, had been training every
power for its highest service
."—Patriarchs and Prophets,
p. 222.
What parallels can you discover between Joseph and Daniel? (Compare
Genesis 41 and Daniel 2.)
FURTHER STUDY AND MEDITATION:
"From the dungeon Joseph was
exalted to be ruler over all the land of Egypt. It was a position of high
honor, yet it was beset with difficulty and peril. One cannot stand upon a
lofty height without danger. As the tempest leaves unharmed the lowly
flower of the valley, while it uproots the stately tree upon the mountaintop,
so those who have maintained their integrity in humble life may be dragged
down to the pit by the temptations that assail worldly success and honor.
But Joseph's character bore the test alike of adversity and prosperity. The
same fidelity to God was manifest when he stood in the palace of the
Pharaohs as when in a prisoner's cell. He was still a stranger in a heathen
land, separated from his kindred, the worshipers of God; but he fully
believed that the divine hand had directed his steps, and in constant reliance
upon God he faithfully discharged the duties of his
position."—Patriarchs
and Prophets,
p. 222.
Read also
Patriarchs and Prophets,
pages 209-223 and
S. D.A. Bible
Commentary,
comments on Genesis 37 through 41.
SUMMARY:
Joseph's early years were full of trials, indignities, ingrati-
tude, and cruel treatment. Yet, when troubled by doubt and temptation,
Joseph took refuge in the love and care of the God of his forefathers. Faith
sustained him in his darkest moments, and the resolve to be faithful and
patient opened the way for future honor. In the next lesson we will discover
more fully the reasons why God permitted the experience recorded in the
chapters we studied this week.
APPLICATION:
Few of us will ever be called upon to suffer that which
Joseph endured. When tempted to succumb to doubt and despondency let
us recall Joseph's faith and courage. When we find it difficult to see God's
smiling face through the mists of problems, let us remember that God is
"faithful, who will not suffer you to be tempted above that ye are able; but
will with the temptation also make a way to escape, that ye may be able to
bear it" (1 Cor. 10:13). Joseph's resolve to be faithful to the little duties and
to remain pure at all costs should be reflected in our grateful response to
our greater Brother who was sold by one of His own for the price of a slave.
89
/iMp lesson
3
tizralto ZE9C3
Favollo and Faiith
THIS WEEK'S STUDY: Genesis 41:41 through 50:26.
DAY
MEMORY TEXT: "God sent me before you to preserve you a pos-
terity in the earth, and to save your lives by a great deliverance"
(Gen. 45:7).
CENTRAL THOUGHT:
Through all the play and counterplay of human
affairs the child of God may trust the Lord whose plans and purposes
cannot and will not be frustrated.
OVERVIEW: Gen. 41:41-50:26
Joseph, the
Governor
(41:41-43:34)
Joseph's Test
and Revelation
(44:1-45:25)
Children of
Israel
Enter Egypt
Death of Jacob
and Joseph
(49:29-50:26)
(45:26-49:28)
Joseph
The silver cup
Jacob's family
Jacob's death
prepares
for famine
(44:1-17)
travels to
Egypt
and burial
(49:29-
(41:41-42:5)
(45:26-46:27)
50:21)
Surprise
The test passed
Jacob's family
Joseph's death
encounter
(18-34)
before
(50:22-26)
(42:6-38)
Pharaoh
The brothers'
Joseph reveals
Jacob's bless-
second jour-
himself
ings (47:28-
ney (43:1-34)
(45:1-25)
49:28)
INTRODUCTION:
The predicted years of plenty and famine (Genesis 41)
set the stage for both the travels of Joseph's brothers (chapters 42 to 45)
and their final migration to Egypt (chapters 46 through 50). To the eyes of
faith their journeys are not merely the travels of a hungry, extended family
but the fulfillment of God's plan announced to Abraham: "Know of a
surety that thy seed shall be a stranger in a land that is not theirs, and shall
serve them; and they shall afflict them four hundred years. ... But in the
fourth generation they shall come hither again: for the iniquity of the
Amorites is not yet full" (Gen. 15:13-16).
The chapters we study this week contain many spiritual jewels. They
demonstrate the change in the hearts of Joseph's brothers as well as Joseph's
own ability to perceive providential guidance behind what was happening.
90
11
Wu= WI
thiceD
As we close the book of Genesis, we hear again the pilgrim chorus on the
deathbed of the fathers as they close their eyes in the hope of the Promised
Land.
I. JOSEPH AS GOVERNOR MEETS HIS BROTHERS (Gen. 41:41-
42:38).
Joseph was 30 years of age when Pharaoh invested him with the insignia
of high office (41:41-44). He was given an Egyptian name and the daughter
of the priest of the sun temple of On for a wife.
1.
Joseph Prepares Egypt for the Coming Famine (41:46-42:5).
What measures did the former Hebrew slave take during the years of
plenty? Gen. 41:46-49, 53-57.
Before the years of plenty ended how did God aid Joseph in forgetting the
hardship of his former
years? Verses 50-52.
The names Joseph gave his two sons reflect his own experience. The
name
Manasseh
is related to the Hebrew verb "make to forget" and reflects
the thought that his firstborn boy helped his father to forget the cruel past.
Ephraim,
the second son's name, seems to mean "twice fruitful" and
represented Joseph's joyous feelings and the opening of a new chapter in
his life.
How did God bring members of Joseph's family to Egypt? Gen. 42:1-5.
2.
Surprise Encounter (Gen. 42:6-38).
More than 20 years after the brothers' cruel betrayal of Joseph they were
unable to recognize the thoroughly Egyptianized adult brother who ad-
dressed them in the Egyptian language (verses 6-9).
What ruse did Joseph apply in order to elicit information about his family?
Verses 7-17; 43:7.
While Joseph's firmness evidenced in chapters 42 through 44 may give
the impression of vengefulness, several hints indicate that he was far from
being vengeful. He considered the desperate need of the starving house-
hold and permitted his brothers to return with both their food and purchase
money (42:25). On several occasions Joseph was unable to contain his
emotions and burst into tears (42:24; 43:30). (Compare 45:1.) His threats
were followed by leniency (42:6-19; 44:9, 10), and he did not tantalize his
91
DAY
DAY
151
r rtemor airo atimi
&stun
fill
brothers at the feast as they had done to him years before when he was
imprisoned in a cistern. (Compare 37:24, 25 with 43:31-34.)
How did Joseph finally propose to verify the truthfulness of their state-
ments about their aged father and younger brother? Gen. 42:16, 19, 20, 24.
3. The Brothers' Second Journey to Egypt (Gen. 43:1-34).
As the famine in Canaan intensified, supplies became exhausted and
another journey to Egypt became imperative (verses 1, 2).
What do Judah's negotiations with his father tell us about the former
betrayer of Joseph? Verses 3-9. (Compare with 37:26, 27.)
As the men set out with choice gifts, the former purchase money, and
Benjamin, the patriarch prayed for the successful mission of his sons
(verses 11-14). Upon seeing Benjamin, Joseph invited the brothers to his
home for a feast and released Simeon (verses 15-31).
What was Joseph's intent when he provided Benjamin with extra tokens
of favor? Verse 34.
Egyptian exclusiveness at meals prevented Egyptians from associating
freely with foreigners. This custom provided Joseph with the unique op-
portunity of observing his brothers.
H. JOSEPH'S ULTIMATE TEST OF HIS BROTHERS AND THE REV-
ELATION OF HIS IDENTITY (Gen. 44:1-45:25).
While the brothers' lack of resentment to Benjamin at the feast (43:33,
34) manifested that they had undergone a change of heart, Joseph decided
to apply one final and clinching test that would reveal incontrovertably
whether their love for their father and brother would outweigh personal
consideration. The use of Joseph's silver cup outlined in chapter 44 essen-
tially presented a situation that could have issued in another betrayal.
1. The Silver Cup (Gen. 44:1-17).
REVIEW the preparations Joseph made for his final test. Verses 1-6.
What characterized the way Jacob's sons responded to the steward's
charge? Verses 7-9.
Although convinced of their absolute innocence, their answer was im-
petuous. After finding the purchase money in their sacks on the previous
return from Egypt (42:27, 28, 35) they should have been more judicious.
Foolishly, they committed the "guilty" one to death.
92
OcxsaiD
Gam 4m Oda
I
How did the steward modify the brothers' offer, and what was the result
of the search? Verses 10-12. Also note Joseph's reactions (verses 14-17).
Both the steward and Joseph demonstrated leniency. Neither was pre-
pared to take advantage of the brothers' rash words and to punish the
innocent with the guilty.
2.
The Test Passed (Gen. 44:18-34).
After politely reiterating the history of their dealings with the ruler (verses
18-29), what noble offer did Judah make?
Verses 30-34.
The agonizing decision had been made. All ten were prepared to sacrifice
their liberty (verses 13, 16). However, Judah, who had suggested that
Joseph be sold to the Ishmaelites, determined to surrender his liberty and
life for the freedom of his brothers. Joseph could expect no more. Judah
offered, "Let
your
servant abide instead of the lad."
3.
Joseph Reveals His Identity (Gen. 45:1-25).
How do verses 1 through 4 portray the amazement of the startled brothers
as Joseph made himself known to them?
What interpretation of his past experience explains Joseph's complete lack
of resentment, bitterness, and revenge? Verses 5-8.
These verses sum up one of the most significant lessons in the book of
Genesis and in the Scriptures as a whole. In the same way that Joseph did,
the believer today may detect two aspects to every event. Joseph explained,
"You sold
me ...
God sent
me." Joseph did not lightly dismiss his past
sufferings and the questions his trials must have engendered about God.
Yet, he saw a significance in these events that was more important; namely,
the overruling plan of God. In and through the play and counterplay of
human affairs he discerned God's control of history and His care for
individual lives (verses 5, 7-9).
As the famine was to last for another five years, what request did Joseph
present to his brothers? In what way would this present an additional test to
them? Verses 9-25.
Imagine the return of Jacob's sons. Their carts and donkeys were laden
with provisions, food, clothing, and the best that famine-stricken Egypt
could offer. The brothers had several days to formulate the confession they
would have to make to their father.
93
I Trluvi
ara
MTh
km= 813
DAY HI. THE CHILDREN OF ISRAEL ENTER EGYPT (Gen. 45:26-49:28).
1.
Jacob's Family 'Davels to Egypt (Gen. 45:26-46:27).
After his decision to leave Hebron for Egypt, what did Jacob do on the
way? Gen. 45:26-46:7.
Beginning the two- to three-hundred-mile journey, Jacob stopped at
Beersheba where his grandfather, Abraham, had worshiped and his father
had erected an altar subsequent to a divine repetition of the covenant
blessings (21:33; 26:23-25). As Jacob sacrificed and renewed his covenant
commitment to the God of his father Isaac, the Lord reassured him of the
covenant promises made at Bethel, with the added detail that Jacob's family
would grow into nationhood in Egypt.
After Jacob and his family reached Egypt a glad reunion took place. Gen.
46:29,30. What suggestion did Joseph make to his brothers and why? Verses
31-34.
2.
Joseph's Family Before Pharaoh (Gen. 47:1-12).
What did Joseph's brothers say that indicates that they only expected to
stay in Egypt temporarily? Verse 4. (Compare Heb. 11:13-16.)
THINK IT THROUGH: What advantages did the isolation in the land of
Goshen afford God's people, and what implications, if any, does this have
for God's people today?
While Joseph attended to the affairs of his own relatives (Gen. 47:12) and
to those of a hungry nation (verses 13-26), what significant note about the
growth of the family of Israel is recorded? Verse 27. (Compare with 46:3.)
DAY
3. The Patriarchal Blessings (Gen. 47:28-49:28).
FrZ]
After spending 17 happy years in Egypt surrounded by those dearest to
W
i
him, Jacob felt the hour of death approaching. He called his sons to him for
a last farewell.
How did the dying patriarch express his trust in God's promises concern-
ing the land of Canaan? Gen. 47:29-31. (Compare with Heb. 11:13-16.)
What was behind Jacob's adoption of Joseph's two sons as tribal heads
along with the rest of his sons? Gen. 48:5,6.
94
Ilimau
kw ad
j
"The adoption of his two elder sons placed Joseph in the position of the
first-born, so far as the inheritance was concerned."—S.D.A.
Bible Com-
mentary,vol.1,
p. 476.
What was so strange about the order in which Jacob blessed Joseph's sons,
and what did the order signify? Verses 12-20. (Compare with Heb. 11:21.)
READ Genesis 48:21, 22.
REVIEW Jacob's testamentary and prophetic blessings upon his sons in
Genesis 49:1-28.
As divine inspiration rested upon the dying patriarch, the future of his
descendants unfolded before him. The power of God constrained him to
declare the truth, however painful to himself. Jacob withdrew the rights of
the firstborn from Reuben and uttered a curse for the crime of Levi and
Simeon. Levi's later history illustrates how a curse can be turned into a
blessing.
God's Word ever reveals both the virtues and vices, the failures and
successes of men. The pages of Scripture are realistic and conceal neither
the faults of its most revered and admired heroes nor their victories attained
through the power of God. God's men and women are depicted as "subject
to like passions as we are" (James 5:17). (See also Acts 14:15.)
DAY
IV. DEATH OF JACOB AND JOSEPH (Gen. 49:29-50:26).
1. Jacob's Death and Burial (49:29-50:21).
Where did Jacob request to be buried? Gen. 49:29-33.
i
r
g
After the period of embalming and mourning had ended, Joseph, his
brothers, and a large retinue of Egyptian officials escorted Jacob's body to
Canaan where he was buried in the cave of Machpelah with Abraham,
Sarah, Isaac, Rebekah, and Leah. (See Gen. 50:1-14.)
How did Joseph respond to the fear and distrust displayed by his brothers
after Jacob's death? Gen. 50:15-21.
Joseph was reduced to tears because of his brothers' attitude. His kind
reply contains some of the most admirable aspects of biblical faith. Joseph
determined to trust God to right all wrongs and repeated his conviction
that divine providence had overruled their human malice (verse 20). (Com-
pare with 45:5-8.) Joseph repaid them with forgiveness
and
practical love,
providing not only of his means but also pledging to personally care for
them.
95
occim cairn cum
Givkim 013
2. Joseph's Death (Gen. 50:22-26).
How did Joseph emulate his father's faith? Verses 24, 25.
Fifty-four years after Jacob's death Joseph died at 110 years of age. On
his deathbed he placed his brothers under oath to bury him in Canaan when
God should lead them out of Egypt. (Compare 48:21; 49:29-32.) Joseph
died with hope and faith in God's promises. Canaan was his ultimate home,
and his coffin was a constant reminder to the remaining Hebrews of their
real homeland. The patriarchal history comes to an end with the patriarch's
hopes fixed on the promised home. The next event would be a most
marvelous display of God's grace as He redeemed His people, and through
Exodus and conquest, led them to Canaan.
tE
DAY FURTHER STUDY AND MEDITATION:
Read
Patriarchs and Prophets,
pages 224-240;
S.D.A. Bible Commentary,
comments on Genesis 41:41-
50:26.
SUMMARY:
In this week's lesson we studied Joseph's life from his install-
ment as governor to the preparations for his interment in a grave in Canaan.
We observed the changes God had brought about in the life of one of His
loyal and patient servants and noted the Lord's overruling power.
This quarter we have studied not only our beginnings but our belonging
as revealed in the book of Genesis. Created in the image of God in a perfect
world, we find ourselves in a world that has been sin-damaged to the extent
that we have come to expect the worst in ourselves and in others. But God
has intervened in our world and in our individual lives. We belong to Him
not only by right of creation but because He has paid the price of our
redemption and has covenanted with those who are willing to accept what
He has done to restore all that was lost to sin. More than that, He is at work
in our lives to help us live as He has made it possible for His sons and
daughters to live, even in a sinful world. As did Joseph, we can have
confidence that whatever comes to us comes through the hand of a God
who loves us and who will see that all things work together for the good of
those whom He loves so much.
APPLICATION:
o
While I may not have to suffer as Joseph did, what can I learn from his
experience about how to respond to malice and cruelty?
o
Am I able to detect two aspects in every experience and identify with
Joseph in his conviction that divine providence cannot be frustrated by
human malice?
o
Has my heart been mellowed by the love of Christ to the degree that I
can do
more than
forgive those who have wronged me?
o
Do I add practical love to my forgiveness, a love that gives of my means
and also of myself?
96
Lessons for Fourth Quarter,1985
Sabbath School members who have not received a copy of the Adult
Lessons for the fourth quarter of 1985 will be helped by the following
outline in studying the first two lessons. The title of this series is Ideals
for Christians.
First Lesson:
PROMISES OF POWER
MEMORY TEXT: John 1:42.
THIS WEEK'S STUDY: 2 Peter 1:1-4.
CENTRAL THOUGHT: Those who have "escaped the corruption that
is in the world" are to grow in grace and peace through the knowledge of
God.
OUTLINE:
I.
Salutation (verse 1).
II.
Challenge to Continue Growing in Grace and Peace (verse 2).
III.
Gifts for Godliness (verse 3).
IV.
Promises With Power (verse 4).
Second Lesson:
PROGRAM FOR PROGRESS
MEMORY TEXT: Luke 2:40, 52.
THIS WEEK'S STUDY: 2 Peter 1:5-11.
CENTRAL THOUGHT: Spiritual growth is essential to spiritual life.
Those who do not grow are on the way to death, or, at best, will remain
stunted Christians.
OUTLINE:
I.
Peter's Ladder (verses 5-7).
II.
Benefits From Progress (verses 8-11).
Lessons in Braille:
The regular Adult Sabbath School Lessons are available free each month in
Braille and 16
2
/
3
rpm records to blind and physically handicapped persons who
cannot read normal ink print. This includes individuals who because of arthritis,
multiple sclerosis, paralysis, accident, old age, and so forth, cannot hold or focus
on normal ink-print publications. Contact the Christian Record Braille Founda-
tion. Box 6097, Lincoln, NE 68506.
97
tkoe44.4 eirwax-wq.etnir
COndCA
4:F4'4141C:eV be:I.
PAI6•=6121..)82CbOiTS by t bAlittle
Learn Motes k
,ers 44J., N
vowU
You want more from your daily lesson study You want to get beneath the
surface. You want to understand God s dealings from earliest times.
FROM ETERNITY PAST is for you. Traced in authoritative. clearly
understandable language. the story of man's beginnings comes alive as in
no other book.
Learn more about the entrance of
stn.
Investigate the life and times of
Abraham.
Follow the plight of Joseph.
See as you have never seen be-
fore.
Understand more clearly.
First published under the title PA-
TRIARCHS AND PROPHETS, FROM
ETERNITY PAST is a new fresh con-
densation of the Ellen White's clas-
sic. FROM ETERNITY PAST is more
readable, more understandable,
and more concise.
FROM ETERNITY PAST is the per-
fect companion to your study of
GENESIS this quarter.
Get your copy today at your Advent-
ist Book Center.
Inexpensively priced. Only US$1.95.
Brought to you by Pacific Press
Publishing Asociation.
©1984 Pacific Press Publishing Association
Information About the Writer of
This Quarter's Lessons
Born in Ger-
any, Arthur J.
?Joh migrated
)
Australia
hen he was
ineteen years
Id. After com-
leting his B.A.
Theology at
ustralia's
vondale Col-
)ge in 1965, he
erved as a pastor-evangelist in Ger-
iany and in Victoria, Australia. Dr.
erch taught religion at Avondale Col-
.ige, Pacific Union College, and An-
rews University. After earning a Th.D.
1 1979 from Andrews, he became chair-
Ian of Avondale College's Theology
)epartment and later head of its School
If Religious Studies. Currently, Dr.
.erch is Field Secretary of the
wstralasian Division. He has written for
variety of theological journals and de-
iominational publications including
'he Adventist Review, Ministry,
and
igns of the Times.
He presently is work-
ng on a book manuscript entitled
Is-
ues in Daniel.
Dr. Ferch and his wife
;arole, a family life counselor and edu-
ator, have two sons, 17-year-old Ricky
Ind 15-year-old Andrew. The family en-
joy traveling, hik-
ing, and partici-
pating in out-
door activities
together when-
ever they have
the opportunity.
Supplemental
Book:
In The Be-
ginning
by Ar-
thur J. Ferch is
published by the Review and Herald
Publishing Association. It is available at
your Adventist Book Center.
Genesis travels a winding path from a
glorious creation to a closed coffin. It
begins with fervent life, complete trust,
and a sense of joyous fulfillment, and
ends with tragic death, paralyzing sus-
picion, and hopeful expectations of a
better future. The universal breadth and
fathomless depth of its themes and the
poignant descriptions of its heroes have
challenged human minds and hearts
since the events described took place.
In The Beginning
explores these themes
and shows us that the very way in which
the author of Genesis put his material
together provides many spiritual in-
sights.
Editor's Note:
Because several have asked us to include background information on the
esson writers, the decision was made by the Sabbath School staff to begin doing so. Pre-
iously there had been some hesitation to provide this information, as the lessons reflect the
nput of the worldwide Sabbath School Lesson Committee and do not solely or necessarily
epresent the intent of the writer. The decision came too late to put this quarter's biographical
mote in the front of the quarterly where it belongs. In subsequent quarters the biographical
mote will appear on one of the front pages.
99
AFRICA-INDIAN
OCEAN DIVISION
Cape
Verde
Mauritania
SAHEL UNION
Gambia
Guinea
Bissau
Chapels and
administrative facilities,
West Central African Union
WEST
CENTRAL
AFRICAN
UNION
Guinea
NIGERIAN
UNION
Sierra Leone
WEST
AFRICAN
UNION
Liberia
Nigeria
Central
African Empire
Gabon
Republic
Two-color offset press, Adventist
Publishing House, Accra, Ghana
Rwanda
CENTRAL
AFRICAN
UNION
Burundi
Zaire
ZAIRE
UNION
ea
Seychelles Islands
0
0 0
Union
Central African
Indian Ocean
Nigerian
Sahel
West African
West
Central African
Zaire
Church
Sab. Sch.
Members
Members
Division Totals
146,809
246,787
16,097
23,546
54,869
117,587
2,880
4,100
64,015
94,936
28,115
85,898
101,145
161,679
413,930
734,543
Population
Churches
9,171,827
658
9,712,336
140
56,003,338
346
46,260,000
30
21,400,000
241
16,894,000
359
29,250,000
560
188,691,501
2,334
'Figures as of Fourth Quarter, 1983.
1
1•
0111
)
INDIAN
: OCEAN
4
°
UNION
At
bo
4.0
Rodrigues
Mauritiuso 0
United
Republic of
Camerou